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T H E 



COTTAGE POLYGLOTT TESTAMENT: 






ACCORDING TO 



THE AUTHORIZED VERSION 



WITH 



NOTES, ORIGINAL AND SELECTED; 



MKKW1SE 



INTRODUCTORY AND CONCLUDING REMARKS 



TO EACH BOOK, 



POLYGLOTT REFERENCES AND MARGINAL READINGS 



J 



CHRONOLOGICAL TABLE, 



GEOGRAPHICAL INDEX. AND MAPS 



ADAPTKD TO 



BIBLE CLASSES, SUNDAY SCHOOLS. AND CHRISTIANS GENERALLY 




BY WILLIAM PAT'] ON, D. D. 



- 



NEW YORK: 
PUBLISHED BY J. S. GILMAN, 

32 BEEKMAN-STREET. 





1 



2tf. /P1J. 




* * * s 



s 



Fold-out Placehc 



This fold-out is being digitize 
will be inserted at a future 



NAMES AND ORDER 
OF THE 



■> 



BOOKS OF THE NEW TESTAMENT. 



MATTHEW hath Chapters 28 

MARK 16 

LUKE 24 

JOHN 21 

THE ACTS 28 

TO THE ROMANS 16 

I. CORINTHIANS 16 

II. CORINTHIANS 13 

GALATIANS 6 

EPllESIANS 6 

PHILIPPlANS 4 

COLOSSIANS 4 

I. THESSALONIANS 5 

II. THESSALONIANS 3 




I. TIMOTHY S 

II. TIMOTHY 4 

TITUS 3 

PHILEMON 1 

TO THE HEBREWS 13 

EPISTLE OP JAMES 5 

I. PETER 5 

II. PETER 3 

I. JOHN 5 

IT. JOHN 1 

III. JOHN I 

JUDE 1 

REVELATION 22 



CHRONOLOGICAL ORDER 

OF THE 

BOOKS OF THE NEW TESTAMENT 



WITH 
THE ABBREVIATIONS USED IN THE REFERENCES. 



A.D. 

33 & 61 MATTHEW Mat. 

52 I. THESSALONIANS 1 Th. 

52 II. THESSALONIANS 2 Th. 

52 or 53 GALATIANS Ga. 

57 I. CORINTHIANS I Co. 

53 ROMANS Ro. 

58 II. CORINTHIANS 2 Co. 

61 MARK Ma. 

61 EPHESIANS Ep. 

61 JAMES Ja. 

62 COLOSSIANS Co]. 

62 PHILEMON Phil. 

62 or 63 PHILIPPIANS Phi. 

63 HEBREWS He. 



A.D. 
63 or64 LUKE Lu. 

63 or 64 ACTS A.-,. 

64 I. TIMOTHY 1 Ti. 

64 TITUS Tit. 

61 I. PETER i Pe. 

64 or 65 JUDE hide. 

65 II. TIMOTHY 2 Ti. 

65 II. PETER 2 Pe. 

63 I. JOHN I Jn. 

69 II. JOHN 2 Jr.. 

69 III. JOHN 3Jn 

96 or97 REVELATION Re 

97 or98 JOHN Jn 



I 



TABLES OF MONEY, 

TIME 

The day, reckoning from' sun-rise, and the 
night from sun-set, "were each divided into 
twelve equal parts, called the 1st, 2d, 3d, 4th, 
&c, hours. 

Watches. 
The 1st watch, from sun-set to the 3d hour of 

the night, 9 o'clock. 
The 2d, or middle watch, from the 3d to the 

6th hour, 12 o'clock. 
The 3d watch, or cock-crowing, from the 6th 

to the 9th hour, 3 o'clock. 
The 4th, or morning watch, from the 9th hour 

to sun-rise, 6 o'clock. 

MONEY 8 cts. 

Mite, about equal to 1.5 

I arthing (Quadrans) 3 

Earthing (Assarium) 4 

Penny (Denarius or Drachm) 14.4 



TIME, AND LENGTH. 

Tribute Money (Di-drachm) 28.8 

Piece of Silver (Stater) 58 

Pound (Mina) 14 9 

Talent of Silver 1,519 32 

Talent of Gold 23,309 

*»* Silver is here reckoned at $1.12, and 
Gold at $17.75, per ounce. 

L. ox. dwt. gr. 
Talent in weight is equal to 113 10 1 .0.3 



MEASURES OP LENGTH. 

paces, ft. in. 

Common Cubit 1 6 

Jewish Sacred Cubit 1 9$ 

Fathom 7 3| 

Pace. 5 9 

Furlong, or Stadium 145 4 7 

Sabbath Day's Journey, abcut ac English 
mile. 



Entered according to Act of Con<rre6s, in the year 185' by A. C. Goodman, in 

the Clerk's Office of the District Court of tht> United States lor 

the Southern District of New York. 



*M4 



PREFACE 



j A short and cheap commentary upon the New Testament 
• nas been for a long time much needed. Owing to the size, 
and necessary expense, most of the teachers of Bible Classes 
and Sabbath Schools are prevented from consulting the valu- 
able commentaries of Henry, Scott, and others. Whilst pre- 
ing for the press the American edition of the Cottage Bible, 
oyjjKhought occurred, that, by retaining the notes of that work 
recorded ,° New Testament, with the addition of others, selected 
a£.four G06/, ? | a brief and valuable commentary might be pre- 
pared, ion, bo price within the reach of every Sabbath School 
teacher, *Vith what success the design has been accomplish- 
ed, others must decide. The author has not aimed at origi- 
nality, but at utility— to present such hints, selected or other- 
wise, as would facilitate an acquaintance with the meaning of 
the scriptures. Frequently, various opinions are stated upon 
difficult passages, and the reader left to make his own selec- 
tion. This course was adopted, with the hope that it would 
lead the reader to think for himself— to exercise his own powers 
of discrimination, and not to be dependant upon the mere 
opinions of other men. Considerable attention has been paid 
to the geography of the New Testament. Much information, 
illustrating the location, changes, &c, in places, will be found 
in the notes. Three maps accompany the work, which have 
been selected from the most approved authorities. Care has 
also been paid to the chronology. The year in which the 
events occurred will be found at the top of each page, and 
where considerable doubt remains, as to the precise time, no- 
tice is taken of the difficulty in the notes. A good chrono- 
logical table will be found at the close of the work. Many 
facts from natural history have been introduced, and free use 
has been made of the Oriental Customs, an interesting and 
valuable work, by Samuel Burder. From these sources, 
many striking illustrations of the scriptures have been secured. 
Considerable reference will be found, in the notes, to the dis- 
coveries of modern travellers. These have afforded much 
interesting matter. Many historical facts are introduced, to 



I 






PREFACE. 



1 



i 



- 1 



show the fulfilment of prophecy. Particular attention has 
been given to many of the passages which teach the Divinity 
of Christ. A large portion of the exegetical part of Pro- 
fessor Stuart's letters to Rev. Wm. E. Channing have been 
incorporated in the notes. Another class of scripture has 
corne under particular notice, viz., those upon which reliance 
is placed, by the advocates of the doctrine of Universal 
Salvation. Some thought has been bestowed upon those 
portions of the New Testament which speak of the "Man of 
Sin," of "Antichrist," with the evidence that these texts refer 
to the Papists, or the Roman Church. It is not pretended, in 
a work so limited as this, that all the passages are treated at 
length, and that all the objections are stated and answered. 

By consulting the parallel passages, as intimated in the mar- 
ginal references, the reader will find illustrative notes, which 
for the sake of economy, have not been repeated. 

Whilst this commentary contains much that is found n" 
notes upon the New Testament of the Cottage Bib 1 
that, in the exposition, contains much valuable anc^s. ^uve 
matter, not to be found in this work. It is also ^, that a 
considerable amount of notes not found in the Cottage Bible 
wilJ be found in this. 

This commentary was undertaken with the desire of doing 
good. The constant aim has been to concentrate, in a small 
compass, a valuable help to the knowledge of the scHptures. 
That it may be brought within the reach of all, especially of 
Sabbath School teachers, the publishers have stereotyped it, 
and, as the price is very reasonable, they depend, for remune- 
ration, upon an extended circulation. 

With feelings of gratitude, that, so wide a circulation has cf 
late been given to larger and truly valuable commentaries, 
this little work is now presented, 

" To Zion's friends, and mine." 

The author is conscious that it has defects, and that every 
thing of value cannot be found in this limited compass : still 
he hopes that much information may be derived from its pe- 
rusal. He commits it to the kind feelings of all the friends 
of Zion, with the prayer that Jesus Christ, the Only Head 
of the Church, would, by the influences of the Holy Spirit, 
use this instrumentality for the salvation and sanctification of 

souls, and the glory of the Holy Trinity. 

W. P 



r?t 



INTRODUCTION 



TO THE 



COTTAGE TESTAMENT. 



" ^/hoever would attain to a true knowledge of the Christian Religion, in 

the full and just extent ci' it," says Locke, " let him study the Holy Scriptures. 
especially the New Testament, wherein are contained ' the words of eternal 
lite.' It has God for its author, salvation for its Qm\, and truth, without any 
mixture of error, for its matter." 

In calling the latter part of our Scriptures the Xeiv Testament, reference was 
undoubtedly had toHeb. ix. 16, 17, wherein the death ofChrist is represented as 
sealing to believers all the blessings of the Gospel : and yet the original term 
(Diatheke) issomuchoftener rendered Covenant than it is Testament, that we 
cannot but agree with Doddridge, Campbell, and most modern commentators, 
that our Scriptures would oe more accurately denned, " The Old and Sew 
Covenants;" as containing the history and doctrine of the Two Covenants, 
tl and evangelical : the former ratified by the Mosaieal sacrifices ; the latter, 
uy tne atonement of Jesus Christ. 

The first part of the New Testament contains the history of Jesus Christ, as 
recorded by the four Evangelists, whose memoirs are therefore usually called 
tne four Gospels,* as containing the good tidings of our salvation. These we 
consider as distinct and independent narratives, compiled partly perhaps from 
recollection, but reduced to their present form under the influence of the same 
Spirit by which the authors preached the gospel, and wrought miracles in its 
defence. It is questioned whether either of these Evangelists had seen the 
writings of the other. 

It is natural to suppose, that four persons, writing; contemporary narratives, 
might relate different incidents relative to the same facts ; one being more im- 
pressed by one circumstance, and another by a different one. It must also be 
recollected, that the apostles were not always together, being sent forth on dif- 
ferent missions ; (Mark vi. 7. ;) consequently they did not all witness the same 
miracles, nor all hear the same discourses. Our Lord might work many similar 
miracles, and deliver the same parables, with some variety of imagery or ex- 
pression, on different occasions. Matthew or Mark might record the one, and 
Luke or John the other ; and this would account for discrepancies which have, 
without reason, been magnified into contradictions. There is also a great lati- 
tude and variety in the Greek, as well as English particles of time and place; 
these, differently rendered, may occasion seeming inconsistencies, where real 
ones have not existed. Examples in illustration of all these remarks, we defer 
to their proper places in the several narratives 

In illustrating the several Gospels, different methods have been pursued ; some 
have considered each singly and detached ; others have interwoven them into 
one narrative, or placed the different accounts in opposite columns, in the form 
of a harmony, or diatesseron, in order the better to compare them, and recon- 
cile their apparent differences. Our plan will partly combine these methods. 
We shall go through Matthew first, examining all the facts he has recorded, and 
compare them with the other Evangelists, who appear to record the same, or 
others very similar On Mark, we shall pass lightly over what corresponds with 
Matthew, and so with Luke and John, which will prevent much repetition. We i 
see little like chronological arrangement in either of the Evangelists. Events 
were recorded as they recurred, or were brought to mind by the Holy Spirit who 
directed them, their great object not being to form a well digested history, but 
to collect such facts and discourses as were adapted to direct their faith to tie 
true Messiah. Thus St. John says, " These tilings are written that ye might 
believe that Jesus is the Christ, the Son of God ; and that believing, ye might 
have life through his name." John xx. 31. 

The Old and Neio Dispensations (or Testaments) compared. 
I. But there is another point of view in which the harmony of the New Testa- 
ment may be considered, namely, as it corresponds with the Old Testament in 
several interesting points of view, two or three of which we shall just mention. 

* The Greek term euangelion (gospel) signifies " good news" in general ; in the New 
Testament, it is confined to the "good news of salvation by Jesus Christ." The word gospel 
f is derived from the Anglo-Saxon god, good, and spell, message, or news. 



1* 



INTRODUCTION. 



1. Considered historically, we may observe, that the Mosaic revelation is not 
only admitted but confirmed by that of Christ. The former may lead a dispas- 
sionate inquirer to embrace the latter ; but the latter so necessarily supposes the 
former, that we find it difficult to conceive of any man as a believer in Christ, 
who rejects Moses and the Prophets. Indeed our Saviour himself places this in 
the strongest point of view, when he says, " If men hear not Moses and the 
Prophets, neither will they be persuaded, though one rise from the dead." (Luke 
xvi. 31.) 

2. The New Testament corresponds with the Old. as it contains the fulfilment 
of many of its prophecies ; those particularly which relate to the Messiah. To 
him " gave all the Prophets witness." From the first promise, that the seed of 
the woman should bruise the serpent's head, we have a long series of predictions, 
pointing to the character and works, the life and death, resurrection and future 
triumphs of the Messiah, the fulfilment of which is distinctly pointed out in 
various parts of the New Testament, and particularly in the Gospels. Some 
passages of the Old Testament may be cited only by way of accommodation, 
or illustration ; but others, quoted by way of argument, have stood the test of 
the most rigorous examination. 

Typical institutions are a species of prophecy, by means of emblems and figu- 
rative action, which, though not so well understood in our western world, were 
in the East equally intelligible and satisfactory with the clearest verbal prophe- 
cies. Travellers into these countries are surprised to find the frequency of figu- 
rative action, and the ease with which it is understood. Among the Old Testa- 
ment types, the sacrifices are the most interesting and important. The scape- 
goat, the paschal lamb, and the whole burnt- offering, all, though in different 
points of view, direct us to the one offering of Messiah. But the New Testa- 
ment, while it clears away the obscurity of former prophecies, presents us with 
a new series, extending no less distance into futurity than those of Abraham and 
Jacob, and terminating only with the church and with the world. Our Lord 
himself foretold the past calamities and present dispersion of the Jews. St. 
Paul has drawn the character of the Man of Sin, and marked his progress and 
final overthrow ; but St. John, in his Revelations, presents us with the most ex- 
tensive prophecies ever exhibited. They are indeed enveloped in the same ob- 
scurity as those of former ages ; but Time has already partially withdrawn the 
veil, and, as he passes on, will still voll back the remaining clouds. 

3. Another point of view in which these dispensations may be compared, re- 
gards their peculiar temper and spirit. That of the Old Testament was partial 
and severe. It was confined to the children of circumcision ; yea, with some 
exceptions, to a single nation, and that one of the smallest, and which, as their 
own Scriptures assure us, had as little to boast in respect of merit as of num- 
bers. (Deut. vii. 7, 8. Dan. ix. 8, 16.) But the gospel has in it nothing peculiar 
to any nation, or country. We have the clearest proofs in matter of fact, that 
it suits equally with tho climates of England, of India, and of Labrador. It is 
calculated, therefore, for universal use, and its universal spread is promised. 

If we advert also to the miracles with which each dispensation was introduced, 
we find those of Moses were miracles of judgment, inflicting punishment upon 
sinners (not, indeed, undeserved,) but of a very different character from those 
by which our Redeemer introduced the gospel : these were, almost without ex- 
ception, miracles of mercy. 

4. Another point of view in which we may advantageously compare the Old 
and New Testaments, relates to the gradual development of divine truth, which 
is like that of light, shining more and more unto the perfect day." The gos- 
pel dispensation dawned on Adam, and gradually opened during the Patriarchal 
and Mosaic dispensations : the Sun of righteousness arose under the clearer 
revelations of David and Solomon ; but attained not its zenith until the (lay of 
Pentecost, when the shadows of the Old Testament types were all withdrawn, 
and the whole scheme of redemption by Jesus Christ exhibited. 

During the middle age?, indeed, darkness, even " such as might be felt," again 
covered Christendom, but the Reformation in a great measure cleared away 
the gloom ; and that mighty engine, Printing, has diffused its truths more 
extensively than ten thousand Missionaries could have done. Nor has it rested 
there. By the invention of stereotype and steam printing, a new impulse has 
been given to this vast machine. Steam navigation is another important dis- 
covery, which will facilitate the rapid dispersion both of Bibles and of Missiona- 
ries throughout the world. 

The revival of zeal and energy in the propagation of the Christian religion 
among almost all denominations of Christians, promises a speedy accomplish- 
ment of the divine predictions. Christianity is planted in every quarter of the 
globe, and is spreading on every hand. Savages of Africa, and in every part of 
the Pacific Ocean, hitherto considered as the most untameable, are stretching 
out their hands to welcome it ; Hindoos have began to throw away their caste ; 
and the bigoted Chinese are studying in their own language, the printed word of 



a 



INTRODUCTION. 



God. There is " a shaking" even " ar jng the dry bones" of the house of Is- 
rael ; and Scripture and facts equally assure us, that the time is coming, when 
" the knowledge and the glory of God shall cover the earth as the waters do the 
bottom of the sea." 

The Evidences of Christianity. 

II. Whatever argument may be named in defence of the Jewish Scriptures, 
applies with two-fold, yea, with seven-fold, force in favour of tiie Christian 
revelation, while there ace others peculiar to itself, one only of which we can 
here mention, referring our readers, who wish to examine for themselves, to Mr. 
Home and other able writers. 

The argument here presented to our readers, is from one who boldly assumed 
the character of " a free-thinker," and scorned the shackles of a creed : we re- 
fer to Rousseau. 

" I will confess to you, that the majesty of the Scriptures strikes me with ad- 
miration, as the purity of the gospel hath its influence on my heart. Peruse the 
works of our Philosophers with all their pomp of diction : how mean, how con- 
temptible are they, compared with the Scriptures ! Is it possible that a book, at 
once so simple and sublime, should he merely the work of man ? Is it possible 
that the sacred personage, whose history it contains, should he himself a mere 
man ? Do we rind that he assumed the tone of an enthusiast, or an ambitious 
sectary? What sweetness, what purity in his manners! What an affecting 
gracefulness in his delivery .' What sublimity in his maxims ! What profound 
wisdom in his discourses ! What presence of mind, what subtlety, what truth in 
his replies ! How great the command over his passions ! Where is the man, 
where the philosopner, who could so live, and so die, without weakness, and 
without ostentation? When Plato described his imaginary good man, loaded 
with all the shame of guilt, yet meriting the highest rewards of virtue, he de- 
scribed exactly the character of Jesus Christ : the resemblance was so striking, 
that all the Fathers perceived it. 

' What prepossession, what blindness must it he, to compare the son of So- 
phroniscus (Socrates)* to the son of Mary ! What an infinite disproportion there 
is between them ! Socrates, dying without pain or ignominy, easily supported 
his character to the last ; and if his death, however easy, had not crowned his 
life, it might have been doubted whether Socrates, with all his wisdom, was any 
thing more than a vain sophist. He invented, it is said, the theory of morals. 
Others, however, had put them in practice ; he had only to say, therefore, what 
they had done, and to reduce their examples to precepts. Aristides had been 
just before Socrates defined justice : Leonidas had given up his life for his coun- 
try before Socrates declared patriotism to be a duty ; the Spartans were a sober 
people before Socrates recommended sobriety ; before he had even defined vir- 
tue, Greece abounded in virtuous men. But where could Jesus learn, among 
his competitors, that pure and sublime morality, of which he only hath given us 
both precept and example ? The greatest wisdom was made known amidst the 
most bigotted fanaticism, and the simplicity of the most heroic virtues did honour 
to the vilest people upon earth. The death of Socrates, peaceably philosophi- 
zing with his friends, appears the most agreeable that could be wished for ; that 
of Jesus, expiring in the midst of agonizing pains ; abused, insulted, and accu- 
sed by a whole nation ; is the most horrible that could be feared. Socrates, on 
receiving the cup of poison, blessed indeed the weeping executioner v ho ad- 
ministered it; but Jesus, in the midst of excruciating tortures, prayed for his 
merciless tormentors^ Yes, if the life and death of Socrates were those of a 
sage, the life and death of Jesus are those of a God. Shall we suppose the Evan- 
gelical History a mere fiction ? Indeed, my friend, it bears not the marks of fic- 
tion ; on the contrary, the history of Socrates, which nobody presumes to doubt, 
is not so well attested as that of Jesus Christ. Such a supposition, in fact, only 
shifts the difficulty, without obviating it : it is more inconceivable that a num- 
ber of persons should agree to write such a history, than that one only should 
furnish the subject of it. The Jewish authors were incapable of the diction, 
and strangers to the morality contained in the gospel, the marks of whose truth 
are so striking and inimitable, that the inventor would be a more astonishing 
character than the hero."* (Letter to the Archbishop of Paris.) 

* A judicious writer has remarked, that few Deists have ventured to attack the moral cha- 
racter of Christ Even Thomas Paine, in the midst of his virulence against Christianity, 
observes, " Nothing that is hire said can apply, even with the most distant disrespect, to the 
real character of Jesus Chris:. He was a virtuous and amiable man. The morality that he 
preached and practised was of the most benevolent kind." 

Nothing, however, is too daring for some writers A French infidel of the nairre of Volney 
undertook to prove, in spite of all history, sacred and profane, that Christ (or Chrestus, as he 
calls him) was an allegorical personage — the Sun. In answer to which ridiculous notio *, 
we need only refer to G7•otius , work " On the Truth of the Christian Religion." 

Grotius says, " That lesus of Nazareth formerly lived in Judea, in the reign of Tiberius, 



INTRODUCTION. 



L 



How lamentable is it to add, that a man who saw thus clearly the beauty of 
the gospel, was prevented, by the depravity of his own heart, from embracing 
it. He at once admired and hated it. 

The Authenticity of the four Gospels. 
III. Of the authority of the four Gospels already named, we shall quote only 
the concluding remarks of Dr. Lardner. 

" In the first part of this work (his ' Credibility') it was shown," says the Doc- 
tor, " that there is not any thing in the books of the New Testament, however 

,j strictly canvassed, inconsistent with their supposed time and author:; 

J I In this second pait we have had express and positive evidence, that these hooka 
I; were written by those whose names they bear, even the Apost jes of Jesus Christ, 
I who was crucified at Jerusalem in the reign of Tiberius Ceesar, whe" Pontius 
Pilate was governor in Judea ; and their well known companions and fellow- 
labourers. It is the concurring testimony of early and later ages, and of writers 
in Europe, Asia, and Africa, and of men of different sentiments in divers re- 
spects. For we have had before us the testimony of those called heretics, . . . . 
as well as Catholics. These bo^ks were rpceived from the beginning with the 
greatest respect, and have been publicly and solemnly read in the assemblies of 
Christians throughout the world, in every age from that time to this. They were 
early translated into the. languages of divers countries and people. They were 
quoted by way of proof in all arguments of a religious nature : and were ap- 
pealed to, on both sides, in all points of controversy that arose among Chris- 
tians themselves. They were likewise recommended to the perusal of others as 
containing the authentic account of the Christian doctrine. And many com- 
mentaries have been writ to explain and illustrate them. All which afford full 
assurance of their genuineness and integrity. If these books had not been writ 
by those to whom they are ascribed, and if the things related in them had not 
been true, they could not have been received from the beginning. If they eon- 
tain a true account of things, the Christian religion is from God, and cannot but 
be embraced by seriou<? and attentive men, who impartially examine, and aro 
willing to be determined by evidence." 

Of these four Gospels, the first and last (Matthew and John) were written 
by two of our Lord's Apostles ; the other two by the travelling companions of 
Apostles, Mark with Peter, and Luke with Paul : so that, independent of their 
own inspiration, the writers had the best possible means of correct informa- 
tion. 

A Concise Harmony of the Gospels. 

1. St. Luke's prefacer Luke i. 1—4. 

2. Christ's divinity. John 1—5. 9—14. 

3. John the Baptist's birth foretold, and Christ's. Luke i. 5. 

4. Mary in danger to be put away. Matt. i. 18. 

5. Christ's birth. Luke ii. 1—20. 

6. Christ's pedigree both by father and mother. Matt. i. 1—17. Luke iii 2». 

7. Christ's circumcision ; Mary's purification. Luke ii. 21—40. 

8. The wise men. Matt. ii. 

9. Christ disputes with the doctors. Luke ii. 41. 

10. John's ministry. Matt. iii. 1—12. Mark i. 1—8. Luke iii. 1—18. Johni. 8— & 

11. Christ baptized. Matt. iii. 13—17. Mark i. 9—11. Luke iii. 21—23. Jolhi \ 
15—18. 

12. Christ tempted. Matt. iv. 1—11. Mark i. 12—23. Luke iv. 1—13. 

13. John's testimony of Christ; some disciples called. John i. 19. 
11. Christ's first miracle. John ii. 

15. Christ's discourse with Nicodemus, &c. John iii. 

16. John imprisoned. Matt. xiv. 3—5. Mark vi. 17 — 20. Luke iii. 19, 20. 

17. Christ converts many Samaritans, &c. Matt. iv. 12. John iv. 

18. Christ preaches in Galilee. Matt. iv. 17. Mark i. 14, 15. Luke iv. 14, 15. 

19. Christ preaches at Nazareth. Luke iv. 16—30. 

20. Christ at Capernaum. Matt. iv. 13—16. andviii. 2—17. Mark i. 21—45 Luke 
iv. 31—44. and v. 12—16. 

21. Christ heals a man sick of the palsy. Matt. ix. 2—8. Mark ii. 1—12. Luke 
v. 17—26. 

the Roman emperor, is constantly acknowledged, not only by Christians dispersed all o«tr the 
world, but also by all the Jetos which now are, or have ever wrote since that time ; the same 
is also testified by heathens, that is, such as did not write either on the Jewish or Christian 
religion ; Suetonius, Tacitus, Pliny the younger, and many attcr these." 

.Appeal may also be made, not only to the received, but the apocryphal gospels ; not only 
to Josephus, but to Trypho and Celsus, the great Jewish and Pagan antagonists of Chris- 
tianity. In short, there is no great character of equal antiquity — neither Julius nor Augustus 
Caesar ; neither Cato nor Cicero ; neither Virgil nor Horace— whose existence and character 
is better attested. 

================== 



INTRODUCTION. 



22. Christ calls Peter. &c. Matt. iv. 18—22. Mark i. 16—20. Luke v. 1—10. 

23. Christ calls Matthew, and eats with him. Matt. ix. 9—17. Mark ii. 13—22. 

Luke v. 17-39. 

24. Christ asserts his godhead. John v. 

25. The disciples pluck ears of corn. Matt. xii. 1—8. Mark ii. 23—28. Luke vi. 

1—5. 

26. Christ heals many. Matt. xii. 9—16. Mark iii. 1—12. Luke \i. 6—11. 

27. Christ chooses and ordains his apostles. Mark iii. 13—21. Luke vi. 12-19. 

28. Christ's sermon on the Mount. Matt v. 1—12. Luke v\ 20—36. 

29. Matt. vi. 

30. Matt. vii. 1-30. Luke vi. 37—49. 

31. The centurion's servant healed. Matt viii. 1—13. Luke vii. 1— 10. 

32. A widow's son raised. Luke vii. 11—17. 

33. John's message to Christ. Matt xi. 2— 19. Luke vii. 18—35. 

34. Chorazin andBethsaida upbraided. Matt. xi. 20. 

35. A woman anoints Christ. Luke vii. 36. and viii. 1—3. 

36. Of blasphemy against the Holy Ghost. Matt. xii. 22—46. Mark iii. 22—30. 

Luke xi. 14—26. 29-32. 

37. Christ's mother and brethren seek him. Matt. xii. 46—50. Mark iii. 31 — 35. 

Luke viii. 19—21. 

38. The parable of the sower, &c. Matt. xii. 1—33. Mark iv. 1—34. Luke xiii. 

4—18. and xiii. 18—21. 

39. A scribe will follow Christ. Mark iv. 35. Matt. viii. 18—22. 

40. The disciples in a storm. Matt. viii. 23—27. Mark iv. 36 — 41. Luke viii. 

22—25. 

41. Christ heals the possessed. Matt. viii. 28—34. Mark v. 1—20. Luke viii. 

28—39. 

42. Jairus's daughter raised. Matt. ix. 1—26. Mark v. 21—31. and 32—13. Luke 

viii. 40—43. and 49—56. 

43. Two blind men cured. Matt. ix. 27—34. 

44. Christ teaches at Nazareth. Matt. xiii. 54—58. Mark vi. 1—6. 

45. Christ journeys again to Galilee. Matt. ix. 35. 

46. The apostles sent out. Matt. x. and xi. 1. Mark vi. 7—13. Luke ix. 1—6. 

47. John beheaded. Matt. xiv. 6—12. Mark vi. 21—29. 

48. Herod's opinion of Christ. Matt. xiv. 1, 2. Mark vi. 14—16. Luke ix. 7—9. 

49. Five thousand fed. Matt. xix. 13—21. Mark vi. 30—41. Luke ix. 10—17. John 

vi. 1—13. 

50. Christ walks on the sea. Matt. xiv. 82—36. Mark vi. 45—56. John vi. 14—21. 

51. Christ's flesh must be eaten. John vi. and viii. 1. 

52. Impious traditions. Matt. xv. 1—20. Mark vii. 1—23. 

53. The woman of Canaan's daughter healed. Matt xv. 21—28. Mars vii. 24 — 30. 

54. A dumb man healed. Matt xv. 29—31. Mark viii. 31, &c. 

55. Four thousand fed. Matt. xv. 32—39. Mark viii. l— 10. 

56. The leaven of the Pharisees. Matt xvi. 1—12. Mark viii. 11—21. 

57. A blind man healed. Mark viii. 22—26. 

58. Peter's confession of Christ. Matt. xvi. 13—28. Mark viii. 27—38. and ix. 

l. Luke ix. 18—27. 

59. Christ's transfiguration. Matt. xvii. 1—13. Mark ix. 2—13. Luke ix. 28—36. 

60. Christ cures a lunatic child. Matt. xvii. 14—23. Mark ix. 14—32. Luke ix. 

37—45. 

61. Humility pressed. Matt, xviii. 1—9. Markix. 33—50. Luke ix. 4e— 50. 

62. The feast of tabernacles. John vii. 2—9. 

63. Christ goes to Jerusalem. Luke ix. 51. John vii. 10 

64. The seventy sent forth. Luke x. 1—6. 

65. Christ at the feast of tabernacles. John vii. 11, &c. 

66. An adulteress, &c. John viii. 

67. A blind man healed. John ix. 
6S Christ the goon Shepherd. John x. 1—21 

69 The seventy return. Luke x. 17. 

70 The etficacy of prayer. Luke xi. 1—13. 27, 28, 33, &c. I 

71 Against hypocrisy, carnal fear, cuvetousness, &c. Luke xii. ' 

72. An exhortation to repentance. Luke xiii. 1 — 17. 

73. The feast of dedication. Luke xiii. 22. John x. 22. 

74. The strait gate. Luke xiii. 23. 

75. A dropsical man healed ; the wedding feast "Luke xiv. 

76. The lost sheep, goat, and son. Luke xv. 

77. The unjust steward and rich glutton. Luke xvi. 

78. Scandai to be shunned, &c. Luke xvii. — 

79. The unjust judge and proud Pharisee. Luke xviii. 1 — 14. 

80. Concerning divorce. Matt. xix. 1 — 12. Mark x. 1—12. 

81. Little children brought to Christ, &c. Matt. xix. 19—30. Mark x. 13—31. 

Luke xviii. 15—30. Matt xx. 1—16. 



10 INTRODUCTION. 



82. Lazarus sick. Luke xi. 1—16. 

83. Christ fGretels his passion. Matt. xx. 17—19. Mark x. 32—34. Luke xviii. 
31—34. 

84. The request of the sons of Zebedee. Matt. xx. 20—28. Mark x. 35—45. 

85. A blind man healed ; Zaccheus converted ; the parable of the pounds. Matt 
xx. 29. Mark x. 46. Luke xviii. 35—43. and xix. 1—27. 

86. Lazarus raised. John xi. 17. 

87. Mary anoints Christ. Matt. xxvi. 6—13. Mark xiv. 3—9. John xii. 1— 11. 

88. Christ's kingly entrance into Jerusalem, and casting buyers and sellers out 
of the temple. Matt. xxi. 1—16. Mark xi. 1—11. 15— 19. Luke xix. 28—38. 
John xii. 12—19. 

89. Some Greeks desire to see Christ. John xii. 20. 
90 The fig tree cursed. Matt. xxi. 17—22. Mark xi. 11—14. and 20— 26. Luke xxi. 

37, 38. 

91. Christ's authority questioned. Matt. xxi. 23—27. Mark xi. 27- 33. Luke 
xix. 1—8. 

92. The parable of the two sons. Matt. xxi. 28. 32. Mark xii. 1. 

93. The vineyard let out. Matt. xxi. 33—46. Mark xii. 1—12. Luke xx. 9—19. 

94. The parable of the marriage feast. Matt. xxii. 1— !4. ' 

95. About paying tribute ; Christ confutes the Sadducees, and puzzles the 
scribes. Matt. xxii. 15—46. Mark xii. 13—37. Luke xx. 20—44. 

96. The Pharisees and scribes taxed and threatened. Mark xii. 38—40. Lukexx. 
45-47. 

97. The widow's two mites. Mark xii. 41—44. Luke xxi. 1—4. 

98. Christ foretels the destruction of Jerusalem, and the Jewish state. Matt. 
xxix. 1—51. Mark xiii. 1—37. Luke xxi. 5—36. 

99. The parable of the virgins and talents; the last judgment described. Matt. xxv. 

100. Christ washes his disciples' feet, &c. John xiii. 

101. The preparation for the passover. Matt. xxvi. 1—5. 14- 19. Mark xiv. 1, 2, 
10—16. Luke xxii. 1—13. 

102. Christ institutes the sacrament of the Lord's supper. Matt. xxvi. 20 30 
Mark xiv. 17—26. Luke xxii. 14—23. 

103. Christ begins his consolatory discourse. John xiv. 

104. Christ the true vine. John xv. 

105. Christ, comforts his disciples. John xvi. 

106. Christ's mediatory prayer. John xvii. 

107. Christ warns his disciples of their forsaking him. Matt. xxvi. 31— oo. Mark 
xiv. 27—31. Luke xxii. 22—39. John xviii. 1,2. 

108. Christ's agony. Matt. xxvi. 36—46. Mark xiv. 32—42. Luke xxii. 40—46. 

109. Christ's apprehension. Matt. xxvi. 47—56. Mark xiv. 43—52. I uke xxii. 
47—53. John xviii. 3— 11. 

110. Christ's arraignment. Matt. xxvi. 57—68. Mark xiv. 53—65. Luke A xii. 54. 
63—65. John xviii. 12—16. 16—24. 

111. Peter's denial. Matt. xxvi. 69—75. Mark xiv. 66—72. Luke xxii. 55— b2. John 
xviii. 17, 18, 25—27. 

112. Christ's arraignment before the sanhedrim, Pilate and Herod. Matt, xxvii. 
1, 2, 11—14. Mark xv. 1—5. Luke xxii. 66, and 71, xxiii. 1—12. John xviii. 
28—38. 

113. Christ condemned by Pilate. Matt, xxvii. 15—23. and 26—30. Mark xv. 
6—19. Luke xxiii. 13—25. John xviii. 39, 40. and xix. 1—3. and xvi. 

114. Judas hangs himself. Matt, xxviii. 3 — 10. 

115. Christ crucified. Matt, xxvii. 31—56 Mark xv. 20—41. Luke xxiii. 25- -is#. 
John xix. 16—37. 

116. Christ's burial. Matt, xxvii. 57—61. Mark xv. 42—47. Luke xxiii. 50—56. 
John xix. 38—42. 

117. Christ '8 resurrection. Matt, xxviii. 1—8. Mark xvi. 1—9. Luke xxiv. 1—12. 
John xx. 1 — 10. 

118. Christ's ;tppcaring first to Mary Magdalene, then to others. Matt xxviii. 
9—15. Mark xvi. 10, 11. and 13, 14. Luke xxiv. 13—48. John xx. 11—20. 

119. Another appearance of Christ, and his discourse with Peter. John xxi. 
I'M. Christ commissions his disciples, and afterwards ascends into heaven. 

Matt, xxviii. 16—20. Mark xvi. 15—20. Luke xxiv. 49—53. 

The Discourses of Jesus, arranged in Chronological Order. 

Places. 

Conversation with Nicodemus, Jerusalem. John iii. 1—21. 

Conversation with the woman of Samnria, . Sychar. John iv. 1—42. 

Discourse in the synagogue of Nazareth, . . Nazareth. Luke iv. 16—31. 

Sermon upon the mount, Nazareth. Matt, v— vii. 

Instruction to the Apostles, Galilee. , Matt. x. 

Denunciations against Chorazin, &c. . . . Galilee. Matt. xi. 20—24. 



r ~ 
i 
I 



INTRODUCTION. 



11 



Discourse on occasion of healing the infirm 
man at Bethesda, . . 

Discourse concerning the disciples plucking 
of corn on the Sabbath, 

Refutation of his working miracles by the 
agency of Beelzebub, 

Discourse on the bread of life, 

Discourse about internal purity, 

Discourse against giving or taking offence, 
and concerning forgiveness of injuries, . . 

Discourse at the feast of tabernacles, . . . 

Discourse on occasion of the woman taken 
in adultery, 

Discourse concerning the sheep, 

Denunciations against the Scribes and 
Pharisees, 

Discourse concerning humility and pru- 
dence, 

Directions how to attain heaven, 

Discourse concerning his sufferings, 

Denunciations against the Pharisees 

Prediction of the destruction of Jerusalem, 

The consolatory discourse 

Discourse as he went to Gethsemane, . . . 

Discourse to the disciples before his as- 
cension, 



Places. 

Jerusalem. 

Judea. 

Capernaum. 
Capernaum. 
Capernaum. 

Capernaum, 
Jerusalem 

Jerusalem. 
Jerusalem. 

Persea. 

Galilee. 

Persea. 

Jerusalem. 

Jerusalem. 

Jerusalem. 

Jerusalem. 

Jerusalem. 



John v. 

Matt. xn. I— & 

Matt. xii. 22—37. 
John vii. 
Matt. xv. 1—20. 

Matt, xviii. 
John vii. 

John viii. 1—11, 
John x. 

Luke xi. 29—36. 

Luke xiv. 7 — 14. 
Matt. xix. 16—30. 
Matt. xx. 17—19. 
Matt, xxiii. 
Matt. xxiv. 
John xiv. — xvii. 
Matt. xxvi. 31—36. 



Jerusalem. Matt, xxviii. 16—23. 



The Parables of Jesus, arranged in Chronological Order. 



rfower, 
Tares, 



Parable of the 



Seed springing up imperceptibly, . . 

Grain of mustard seed, 

Leaven, 

Found treasure, 

Precious pearl, 

Net , 

Two debtors, 

Unmerciful servant, 

Samaritan, 

Rich tool, 

Servants who waited for their Lord, 

Barren fig tree, 

Lost sheep, 

Lost piece of money, 

Prodigal son, 

Dishonest steward, 

Rich man and Lazarus, 

Unjust judge 

Pharisee and publican, 

Labourers in the vineyard, 

Pounds, 

Two sons, 

Vineyard, 

Marriage feast, 

Ten virgins, 

Talents, 

Shrep and the goats, 



Places. 

Capernaum. Matt. 

Capernaum. Matt. 

Capernaum. Mark 

Capernaum. Matt. 

Capernaum. Matt. 

Capernaum. Matt. 

Capernaum. Matt. 

Capernaum. Matt. 

Capernaum. Luke 

Capernaum. Matt, 

Near Jericho. Luke 

Galilee. Luke 

Galilee. Luke 

Galilee. Luke 

Galilee, Luke 

Galilee. Luke 

Galilee. Luke 

Galilee. Luke 

Galilee. Luke 

Persea. Luke 

Pereea. Luke 

Persea. Matt. 

Jericho. Luke 

Jerusalem. Matt. 

Jerusalem. Matt. 

Jerusalem. Matt. 

Jerusalem. Matt. 

Jerusalem. Matt. 

Jerusalem. Matt. 



xiii. 1—23. 

xiii. 21—30, 
36—43. 
iv. 26—29. 

xii. 31, 32. 

xiii. 33. 

xiii. 44. 

xiii. 45, 46. 

xiii. 47—50. 
vii. 36—50. 
xviii. 23—35. 
x. 25—37. 
xii. 16—21. 
xii. 35—48. 
xiii. 6—9. 
xv. 3—7. 
xv. 8—10. 
xv. 11—32. 
xvi. 1—12. 
xvi. 19—31. 
xviii. 1—8 
xviii. 9—1 1. 

xx. 1—16. 
xix. 12—27 

xxi. 28—32. 

xxi. 33—46. 

xxii. 1 — 14. 

xxv. 1 — 13. 

xxv. 14—30. 

xxv. 31— *«. 



The Miracles of Christ, arranged, in Chronological Order. 



H 



JESUS 

Turns water into wine, 

Cures the nobleman's son of Capernaum, 
Causes a miraculous d lught of fishes, . . . 

Cures a demoniac, 

Heals Peter's wife's mother of a fever, . . 

Heals a leper, 

Heals the centurion's servant, 

Raises the widow's son, 



Places. 
Cana. John ii. 

Cana. John iv, 

Sea of Gali ee. Luke v, 



tlar= 



Capernaum. 
Capernaum. 
Capernaum. 
Capernaum. 
Nain. 



Mark i. 
Mark i. 
Mark i. 
Matt. viii. 5— J 3 
Luke vii. 11—17 



1— 11. 
46—64. 
I— 11. 

22—28. 
30, 31. 

40—45. 



r=-- : 



12 



INTRODUCTION 



JESUS 
Calms the tempest, 



Places. 

Seaof'Galilee. 

Cures the demoniacs ol Gadara Gadara. 

Cures a man of the palsy, Capernaum. 

Restores to lite the daughter of Jairus, . . . Capernaum. 



Cures a woman diseased with a flux of blood, 

Restores to sight two blind men, 

Heals one possessed with a dumb spirit, . . 

Cures an infirm man at Bethesda, 

Cures a man with a withered hand, 

Cures a demoniac, 

Feeds miraculously five thousand, 

Hea's the woman of Canaan's daughter, . . 
Heais a man who was dumb and deaf, . . . 

Feeds miraculously four thousand, 

Gives sight to a blind man, 

Cures a boy possessed of a devil, 

Restores to sight a man born blind, 

Heals a woman under an infirmity eighteen 

years, 

Cures a dropsy, . . . . 

Cleanses ten lepers, 

Raises Lazarus from the dead, 

Restores to sight two blind men, 

Blasts the fig tree, 

Heals the ear of Malchus 

Causes the miraculous draught of fishes, . . 



Capernaum. 

Capernaum. 

Capernaum. 

Jerusalem. 

Judea. 

Capernaum. 

Decapolis. 

Near Tyre. 

Decapolis. 

Decapolis. 

Bethsaida. 

Tabor. 

Jerusalem. 

Galilee. 

Galilee. 

Samaria. 

Bethany. 

Jericho. 

Olivet. 

Gethsemane. 

Sea of Galilee 



M tt. viii. 23-27 
Matt. viii. 28—34. 
Matt. ix. 1—8. 
Matt. ix. 18, 19, 
23-2S. 
Luke viii. 43—48. 
Matt. ix. 27—31. 
Matt. ix. 32, 33. 
John v. 1 — 9. 
Matt. xii. 10—13. 
Matt. xii. 22, 23. 
Matt. xiv. 15—21. 
Matt. xv. 22—28. 
Mark vii. 31—37. 
Matt. xv. 32—30. 
Mark xiii. 22—26. 
Matt. xvii. 14—21 
John ix. 

Luke xiii. 11—17. 
Luke xiv. 1 — 6. 
Luke xvii. 14—19. 
John xi. 

Matt. xx. 30- -34. 
Matt. xxi. 18 -22. 
Luke xxii. 50. 51. 
John xxi. 1 — 14. 



A TABLE 

Exhibiting the Chronology of our Saviour's life. 



Years of 
Chrisis Life. 


Julian 
Period. 


Olympiads. 


Years of 
Rome. 


Times of Pass- 
over. 


1 


4709 


193 4 


749 


March 23. 


2 


4710 


194 1 


750 


Aprit 12. 


B 


4711 


. . 2 


751 


April 4. 


4 


4712 


. . 3 


752 


April 24. 


5 


4713 


. . 4 


753 


April 7. 


6 


4714 


195 1 


754 


March 31. 


7 


4715 


. . 2 


755 


April 20. 


8 


4716 


. . 3 


756 


April 5. 


9 


4717 


. . 4 


757 


March 27. 


»0 


4718 


196 1 


758 


April 16. 


11 


4719 


. . 2 


759 


April 1. 


12 


4720 


. . 3 


760 


April 2. 


13 


4721 


. . 4 


761 


April It. 


14 


4722 


197 1 


762 


March 28. 


15 


4723 


. . 2 


763 


April 17. 


16 


4724 


. . 3 


764 


April 9. 


17 


4725 


. . 4 


765 


March 31. 


18 


4726 


198 1 


766 


April 13. 


19 


4727 


. . 2 


767 


April 5. 


20 


4728 


. . 3 


768 


March 23. 


21 


4729 


. . 4 


769 


April 16. 


22 


4730 


199 1 


770 


April 1. 


23 


4731 


. . 2 


771 


April 21. 


24 


4732 


. . 3 


772 


April 6. 


25 


4733 


. . 4 


773 


Marches 


26 


4734 


200 1 


774 


April 17. 


27 


4735 


. . 2 


775 


April 9. 


28 


4736 


. . 3 


776 


March 25. 


29 • 


4737 


. . 4 


777 


April 13. 


- 30 


4738 


201 1 


778 


April 1. 


31 


4739 


. . 2 


779 


M>rch25. 


32 


4740 


. . 3 


780 


April 10. 


33 


4741 


. . 4 


781 


April 1. 


34 


4742 


202 1 


782 


March 21. 






THE 



1 

I 



COTTAGE TESTAMENT. 



THE GOSPEL ACCORDING TO ST. MATTHEW. 



Matthew, surnamed Levi, was the son of Alphei s ; but not of that Alnheus 
who was the father of James. (Matt. x. 3.) Matthew was a native of Gali- 
lee ; but of what city, or from what tribe, is unknown. Before his conversion, 
lie was a publican, or tax-gatherer ; and is understood to have collected the 
customs on all imports or exports at Capernaum, and a tribute from all pas- 
sengers who went by water. "While thus employed, Jesus called him to be a 
disciple, and when the apostles were chosen, he was numbered among the 
twelve. He was one of the most constant attendants upon our Lord during bis 
life; and after his resurrection, was, on the day of Pentecost, endowed with 
the Holy Spirit from on high. But how long he remained in Judea after 1 his 
event, is unknown, as are also the time and circumstances of his decease. 

The Gospel of Matthew is uniformly placed first among the Gospels and 
among all the books of the New Testament. It has always had the same pre- 
cedence given it. When.liowever, it was written, is a question that has oeen 
much disputed. Of the modern critics, Dr. Townson, Dr. H. Owen, and Bp. 
Tom line, date it in A. D. 37 or 38 ; but Dr. Lardner, Michaelis, and Dr. Hales, 
between 61 and 6? The only way to reconcile them is, with Eusebius, (an Ec- 
clesiastical historian of the third century,) to admit two original copies, one in 
Hebrew, and the other in Greek ; the former written for the Jews, about A. D. 
33, and the latter written, or translated by the author into Greek, about A, D. 
61 ; thus Josephus is said to have written his Jewish war both in Hebrew and 
in Greek. And we think the arguments adduced by Home, in his Critical In- 
troduction, on this subject, very powerful, though the Greek is the only original 
now remaining. We know that several sects of Jewish Christians boasted 
the possession of a Hebrew Gospel, which we suppose some of them might 
corrupt, to favour their peculiarities ; and this was the more easy, as very few 
of the Christian Fathers understood Hebrew. Lardner and Jones, however, 
consider the Greek as the original, and the Hebrew as a translation. 



CHAPTER I. 

1 The genealogy of Christ from Abranam to Joseph. 18 He was conceived by 
the Holy Ghost, and born of the Virgin Mary when she was espoused to 
Joseph. 19 The angel sat isfieth the misdeeming thoughts of Joseph, and in- 
terpreted) the names of Christ. 

^HE book of the generation a of Jesus Christ, the 
-*- son of b David, c the son of Abraham. 

2 Abraham d begat Isaac ; and e Isaac begat Jacob ; 
and Jacob f begat Judas and his brethren ; 

3 And Judas begat ' Phares and Zara of Thamar ; 
and Phares begat h Esrom ; and Esrom begat i Aram ; 

4 And Aram begat Aminadab ; and Aminadab be- 
gat j Naasson ; and Naasson begat k Salmon : 

5 And Salmon begat Booz of l Rachab ; ana Booz 
begat Obed of m Ruth ; and Obed begat Jesse ; 

5 And Jesse begat n David the king : and David the 
king begat ° Solomon of her that had been the wife 
of Urias ; 



A. M. 4000. 
B. C 5. 



CHAP. 1. 
a Lu.3.23. 
b Ps.13a.ll. 

c.22.45. 

Ac.2.30. 
c Ge.22.18. 

Ga.3.16. 
dGe.2l.2..5 
e Ge. 25.26. 
f Ge.29.35. 
g Ge.S8.29, 

30,&c. 

Ge.46.12. 

Ru 1.19. 

lCn.2.10 

Nu. 1.7. 

Ru.4.20. 

Jos.6.25. 
m Rn.4 13. 
n lSa.17.12. 
o 2Sa. 12.24. 



Chap. I. Ver. I. The book of the generation— This term is here generally 
understood in the sense of genealogy, and so applied to the verses following ; 
but it is equally applicable to the whole book in the sense of history. So it is 

used, Gen. xxxvii. 2. The son of David, the son of Abraham.— The Arabs 

generally derive their descent from some few well-known illustrious person*;. 

Ver. 2. Abraham, &c— '2he genealogy which here follows, appears to be 
that ot Joseph, the reputed father of Jesus, and that in Luke. rhap. iii the ge- 
nealogy of Mary, his real mother. We shall more particularly compare them 
when we come to that evangelist. 



i' 






14 



MATTHEW, I. 



A. M. 4000. 
B. C. 5. 



p 1 Ch.3. 
10,&c. 



q2Ki.20.2l. 
1 Ch.3. 13. 



r some 
read, Jo- 
sias begat 
Jaldm, 
and Ja- 
kim begat 
Jechoni- 

. as. 



s I Ch.3. 17, 



t Ne.12.1. 



u La. 1.27, 

&c. 



v 5th year 
before the 
account 
ca.Wzd.An. 
Domini. 



wDe.24.1. 



7 And Solomon begat p Roboam ; and Roboam be- 
gat Abia ; and Abia begat Asa ; 

8 And Asa begat Josaphat ; and Josaphat begat Jo- 
ram ; and Joram begat Ozias ; 

9 And Ozias begat Joatharn ; and Joatham begat 
Achaz ; and Achaz begat Ezekias ; 

10 And Ezekias begat <J Manasses ; and Manasses 
begat Amon ; and Amon begat Josias ; 

11 And r Josias begat Jechonias and his brethren, 
about the time they were carried away to Baby- 
lon : 

12 And after they were brought to Babylon, Jecho- 
niasbegat s Salathiel; andSalathiel begat tZorobabel; 

13 And Zorobabel begat Abiud ; and Abiud begat 
Eliakim ; and Eliakim begat Azor ; 

14 And Azor begat Sadoc ; and Sadoc begat Achim ; 
and Achim begat Ehud ; 

15 And Ehud begat Eleazar ; and Eleazar begat Mat- 
than ; and Matthan begat Jacob ; 

16 And Jacob begat Joseph the husband of Mary, of 
whom was born Jesus, who is called Christ. 

17 So all the generations from Abraham to David are 
fourteen generations ; and from David until the car- 
rying away into Babylon are fourteen generations ; 
and from the carrying away into Babylon unto Christ 
are fourteen generations. 

18 TT Now the birth u of Jesus Christ was on this 
wise : When as his mother Mary was espoused to Jo- 
seph, » before they came together, she was found with 
child of the Holy Ghost. , 

19 Then Joseph her husbandj being a just man, and 
not willing to make her a public example, was minded 
w to put her away privily. 

Ver. 7. Solomon begat Roboam, &c— in this verse Roboam is the same as 
Rehuboam, and Abia,, as Abijah. 

Ver. 8. Josaphat is Jehoshaphat ; Ozias, Uzziah. 

Ver. 9. Joatham is Jotham ; Achaz, Ahaz ; and Ezekias, Hezekiah. 

Ver. 11. Josias begat Jechonias. — [The marginal reading is found in many 
MSS., and should probably be received into the text; forJosiah was the im- 
mediate father of Joiakim and his brethren, (1 Ch. iii. 15. ;) and Joiakim was 
the fattier of Jechoniah about the time of the first Babylonian captivity ; and 
it also completes the number of fourteen in this second class of generations, 
and forty-two in the whole.]— Bagster. 

Ver. 12. Jechonias begat Salathiel.—Wintle is of opinion that there were 
two persons of the name of Jechonias, or Jehoiakim ; one before, and the other 
after the captivity. 

Ver. 16. Called Christ— That, is, the Messias, or, the anointed.— I The design of 
St. Matthew was to prove that Christ was the heir of the throne of David by le- 
gal descent. \— Bagster. 

Ver. 17. Fourteen generations.— In order to reduce this list of Joseph's pro- 
genitors to three fourteens, several names must be omitted, as will be evident 
from comparing it with Luke ; ft was probably a family genealogy, reduced for 
the purpose of being retained in the memory. The late Editor of Calmet has 
suggested, that the term generation may be here taken for a certain peiiod of 
time, between thirty and forty years, and that, each branch of the genealogy 
might amount to fourteen such periods. 

Ver. 18. Espoused— or betrothed, De. xxii. 23 —Before they came together. 
— It is well known that the Jews e-ooused very young, but it was often several 
months, and even years, before the sorties came together, according as it was 
settled by their parents. 

Ver. 19. To put her aioay privity— That is, by a private divorce, in which 
no reason is required to be assigned, nor is the dowry forfeited, or the charac- 
ter defamed. Seldcn and Lightfoot, in Doddridge. 



MATTHEW, II. 



l3 



[A. 1Y1-4UUU. 

. B. C. 5. 


* 
x ver. 16. 


y begotten. 


z i. e. Sa- 


viour. 


a Ac.5.31. 

13.23,38. 


b Is. 7. 14. 


c or, his 


narrii 

s/iali bo 
coiled. 


dJn.1.14. 


e Ex. 13.2. 


f Lu.2.21. 


CHAP. 2. 


A. M. 4001. 
B. C. 4. 


a 4th yenr 
before the 


account 
callediiw- 
no Domi- 


ni. 


b Ze.9.9. 


c Nu. 24. 17. 
Is. 60. 3. 


d Jn.5.23. 



20 But while he thought on these things, behold, the 
angel of the Lord appeared unto him in a x dream, 
saying, Joseph, thou son of David, fear not to take 
unto thee Mary thy wife : for that which is y conceived 
in her is of the Holy Ghost. 

21 And she shall bring forth a son, and thou shalt 
call his name z JESUS : for he shall save a his peo- 
ple from their sins. 

22 Now all this was done, that it might be fulfilled 
which was spoken of the Lord by the b prophet, saying, 

23 Behold, a virgin shall be with child, and shall 
bring forth a son, and c they shall call his name Em- 
manuel, which being interpreted is, God d with us. 

24 Then Joseph being raised from sleep did as the 
angel of the Lord had bidden him, and took unto him 
his wife : 

25 And knew her not till she had brought forth her 
first-born e son : and he called his name f JESUS. 

CHAPTER II. 

1 The wise men out of the east are directed to Christ by a star. 11 They wor- 
ship him, and offer their presents. 14 Joseph fleelh into Egypt, with Jesus 
and his mother. 16 Herod slayeth the children : 20 himself dieth. 23 Christ 
is brougnt back again into Galilee to Nazareth. 

"VTOW when Jesus was born a in Bethlehem of 
J-* Judea in the days of Herod the king, behold, 
there came wise men from the east to Jerusalem, 
2 Saying, Where is he that is b born king of the 
Jews ? for we have seen his ° star in the east, and are 
come to d worship him. 

Ver. 20. In a dream. — In the times of inspiration, this was one medium of 
communicating the will of God to man: as, for instance, the dreams of Joseph 
and Pharaoh, Nebuchadnezzar and Daniel ; but when a written revelation was 
established, such means became less necessary, and were gradually withdrawn. 

Ver. 21. Thou shalt call his name Jesus.— It was one mark of divine fa- 
vour, when God added a letter from his own name to that of any of his ser- 
vants. Jah, it is well known, is an epitome of Jehovah, and when the son of 
Nun was taken into the service of Moses, with a view, no doubt, of being ulti- 
mately his successor, this name was prefixed to his former name of Osea, and 
made it Jeftoshua, or Joshua, which in Greek is Jesus ; and means Jah, or 
" Jehovah the Saviour." 

> Ver. 22. That it might be fulfilled ;— or, as Boothroyd, " So that it was ful- 
filled." The Greek term Una) often expressing, not the cause, but the conse- 
quent event. See Luke xi. 50. John v. 20 ; xii. 38, &c. Spoken of the Lord. 

— That is, of Christ: or" spoken (apo) from the Lord ;" that is, by inspiration. 
Many have supposed this passage quoted merely by way of accommodation, as 
some texts confessedly are ; but Bp. Chandler, at great length, and with much 
ability, contends that it is decidedly a typical prophecy of Messiah. Dr. John 
Pye Smith adopts nearly the same hypothesis, and defends it with no less 
ability. 

Ver. 24. When he was raised— Hammond, "Being risen." 

Ver. 25. Her first-born son.— Doddridge, "Her son, the first-born." See 
Rom. viii. 29. 

Chap. II. Ver. 1. Bethlehem— i. e. House of bread. — A town about sixmiles 
S. by W. of Jerusalem. The birth place also of David, and hence called the 
city of David. It still retains its ancient, name, and contains about 200 houses, 

inhabited by Christians and Turks. Wise men (Gr. Magi) from the east.— 

But the country here meant is much disputed ; Cbaldea and Persia have both 

been named ; but we follow Grothis and Doddridge, in fixing on Arabia. 

King Herod— That is, " Herod the Great," called Great by reason of his crimes. 
Mosheim.—He put to death his own wife Maviamne, with her two nons, Alex- 
ander and Aristobulus. When dying, he imprisoned a number of bis most il- 
lustrious subjects, and exacted from his sister a promise that they should be mur- 
dered as soon as he expiied, so that, as he said, tears should be shed at the 
death of Herod. 

Ver. 2. We have seen his star in the east; — or, "We (while) in the east, 



l 

i 



♦trrr: 



Jj 



16 



MATTHEW, II. 



A. M. 4001. 
B. C. 4. 

X 






c Ps.2.2. 



f Mi. 5. 2. 
Jn.7.42. 



g or, feed 
Is. 40 11 



f a Re.2.27. 
i Pr.26.24. 

j ver. 2. 
k Ps.67.4. 



1 or, of- 
fered. 



m Ps.72. 10. 
Is. 60. 6. 



n c.1.20. 



3 IT When Herod the king had heard these things, he 
was troubled, and all Jerusalem with him. 

4 And when he had gathered e all the chief priests 
and scribes of the people together, he demanded of 
them where Christ should be born. 

5 And they said unto him, In Bethlehem of Judea : 
for thus it is written f by the prophet, 

6 And thou Bethlehem, in the land of Juda, art not 
the least among the princes of Juda : for out of thee ' 
shall come a Governor, that shall s rule h my people j 
Israel. 

7 Then Herod, when he had privily called the wise j 
men, inquired of them diligently what time the star 
appeared. 

8 And he sent them to Bethlehem, and said, Go and 
search diligently for the young child ; and when ye 
have found him, bring me word again, that I may 
come i and worship him also. 

9 IF When they had heard the king, they departed ; 
and, lo, the star, which they saw j in the east, went 
before them, till it came and stood over where the 
young child was. 

10 When they saw the star, they k rejoiced with ex- 
ceeding great joy. 

11 IT And when they were come into the house, they 
saw the young child with Mary his mother, and fell 

, down, and worshipped him : and when they had open- 
ed their treasures, they l presented unto him m gifts ; 
gold, and frankincense, and myrrh. 

12 And being warned of God n in a dream that they 
should not return to Herod, they departed into their 
own country another way. 



have seen his star;" i.e. an extraordinary meteor which they thought indica- 
ted the birth of King Messiah. The star seen by these Magi, must evidently 
have been a meteor, at no great height in the atmosphere, or it could not have 
marked a particular house, or even town. So we call those meteors frequently 
shooting through our atmosphere, falling' stars. To 10 or ship hi/ni— lite- 
rally, To fall prostrate before him." 

Ver. 3. He was troubled.— It was natural for Herod to be alarmed for the 
safety of his throne ; but why should all Israel be troubled? Meteors have al- 
ways been alarming to the superstitious and ignorant. Indeed, Justin Martyr 
supposed this to be a comet, which it probably resembled in form. 

Ver. 4. The chief priests.— "Not only the high priest and his deputy, with 
all who formerly had borne that office, but also the heads of the twenty-four 
courses, as well as any other persons of peculiar eminence in the priesthood." 

-Doddridge. And scribes— Sue note on 



t^re reads, 



Hav- 



So " Josephus uses the word." 
chap. v. 20. 

Ver. 7. Inquired of them diligently — or exactly. Doddrid, 
ing got exact information from them." 

Ver. 8. I may come and 10 or ship him also. —Herod would cover his malice 
with a cloak of religion. Hypocrisy is double wickedness. 

Ver. 9. The star.— [It seems evident, that this was neither a star, pbnet. or 
comet ; but a luminous meteor, of a star-like form, in our atmosphere, formed 
by God for the express purpose of guiding the magi, not only to Bethlehem, but 
to the very house where the child lay. J— Bagster. 

Ver. 11, Presented unto him gifts.— [This was according to the universal 
custom of the people of the East, who never approach the presence of a supe- 
rior without ii present in their hands. This was, as Dr. Doddridge remarks, a 
most .seasonable, providential assistance, to furnish them for a long and expen- 
sive journey to Egypt ; a_ country where they were entirely strangers, and yet 
where they were to stay for a considerable time. ]— Bagster. 

Ver. 12. Another way — Literally, " they turned back their course" to Arabia 
without going again to Jerusalem, as Herod had desired. 



MATTHEW, II. 



17 



A. M. 4001. 
B. C. 4. 



o Job 33. 15, 
17. 



p Hos.11.1. 



(j disap- 
pointed of 
his expec- 
tation. 



q ver.7. 
r Je.3l.15. 



A. M. 4003. 
B. C. 2. 



y called 
Herod the 

Great, son 
of Anti- 
pater, 
having 
reigned 40 
years. 



13 And when they were departed, behold, the angel 
of the Lord appeareth to Joseph in a dream, saying, 
Arise, and take the young child and his mother, and 
flee into Egypt, and be thou there until I bring thee 
word : for Herod ° will seek the young child to de- 
stroy him. 

14 When he arose, he took the young child and his 
mother by night, and departed into Egypt : 

15 And was "there until the death of Herod : that it 
might be fulfilled which was spoken of the Lord by 
the prophet, saying, P Out of Egypt have I called my 
son. 

16 TT Then Herod, when he saw that he was ,8 mocked 
of the wise men, was exceeding wroth, and sent forth, 
and slew all the children that were in Bethlehem, and 
in all the coasts thereof, from two years old and under, 
aecoi r mg to the time which he had diligently inquired 
<J of the wise men. 

17 Then was fulfilled that which was spoken by Je- 
remy r the prophet, saying, 

18 In Rama was there a voice heard, lamentation, 
and weeping, and great mourning, Rachel weepingybr 
her children, and would not be comforted, because 
they are not. 

19 IT But when y Herod was dead, behold, an angel of 
the Lord appeareth in a dream to Joseph in Egypt, _ 

20 Saying, Arise, and take the young child and his 

Ver. 13. Flee into Egypt.— Bethlehem was in that part of Judea nearest 
Egypt.— Egypt is a long and narrow region, lying on both sides of the river Nile. 
Its greatest length is six hundred miles, and its greatest breadth three .hundred. 
The whole region was known by the Hebrews by the name of Muzraim, it 
having been peopled by Miz-aim, a son of Ham, after the flood. The princes 
who governed it were styled Pharaohs, i. e. King's, until the time of Solomon, 
after which they are designated by their proper names. After the age of Alex- 
ander, the Egyptian kings were called Ptolemy. 

Ver. 15. Out of Egypt, ice— Whitby and others consider this as a typical 
prophecy. 

Ver. 16. All the children— Doddridge and Campbell, "male children." At 
present, Dr. Richardson says. Bethlehem contains but about 200 inhabitants, 
and perhaps never contained many more ; out of these it is probable the male 
infants might not exceed 50, though Voltaire puts them down at 14,000! Ri- 
chardson was shown a small chamber, excavated from a rock, in which they 
were all said to be entombed. 

Ver. 18. In Rama. — Rama, a city in the tribe of Benjamin, situated a few miles 
north of Jerusalem, between Gibeah and Bethel. " In Rama loas there a voice 
heard,"— i. e. a cry was heard even to Ramah, quoted from Je.xxxi.15, where the 
prophet introduces Rachel bewailing the exile of her posterity, i.e. Ephraim ; by 
quoting which language, Matthew in a similar manner introduces her as be- 
moaning the fate of the children slain in Bethlehem. Robinson's Wahl. The 
manner of lamentation among the eastern women was also most violent, of 
which we shall give the following example, quoted by the late Editor of Cal- 
met, from M. Le Bruyn's Voyage in Syria. That, celebrated traveller says, 
' When I was at Rama, (near Lydda ; not this Rama near Bethlehem,) I saw 
a great comi 
over the grav 
and after bavin 

I seated myself on an elevated" spot. . '. . .. They first placed themselves on 
the sepulchres, and wept there ; after having remained there about half an hour, 
some ot them rose up, and formed a ring, holding each other by the hands. 
Quickly two of them quitted the others, and placed themselves in the centre of 
the ring, where they made so much noise, in screaming and clappin? the hands, 
as, together with their various contortions, might have subjected them to the 
suspicion of madness. After that, they returned and seated themselves to 
weep again, till they gradually withdrew to their homes." 




U 



18 



MATTHEW, III. 



A. M. 4003. 
B. C. 2. 



i 



s Ex. 4. 19. 

t c.3.13. 
Lu.2.39 

a Jn.1.45. 



v Nu.6.13. 
Ju. 13.5. 
lSa.1.11. 
Am.2. 10 
..12. 
Ac.24.5. 



CflAP. 3. 

A. M. 4030. 
A. D. 26. 

a Lu.3.2. 
J ii. 1.18. 

b Is. 40. 3. 

c2Ki.l.8. 
cli.8. 

d Le.11.22. 



mother, and go into the land of Israel : for they are 
dead s which sought the young child's life. 

21 And he arose, and took the young child and his 
mother, and came into the land of Israel. 

22 But when he heard that Archelaus did reign in 
Judea in the room of his father Herod, he was afraid 
to go thither : notwithstanding, being warned of 
God. in a dream, he turned aside into the parts l of 
Galilee : 

23 And he came and dwelt in a city called "Na- 
zareth : that it might be fulfilled which was spoken by 
the prophets, He shall be called a v Nazarene. 

CHAPTER III. 

1 John preacheth: his office, life, and baptism. 7 He reprehendeth the Phari- 
sees, 13 and baptized! Christ in Jordan. 

IN those days came a John the Baptist, preaching in 
the wilderness of Judea, 

2 And saying, Repent ye : for the kingdom of heaven 
is at hand. 

3 For this is he that was spoken of » by the prophet 
Esaias, saying, The voice of one crying in the wilder- 
ness, Prepare ye the way of the Lord, make his paths 
straight. 

4 And the same John had his c raiment of camels' 
hair, and a leathern girdle about his loins ; and his 
meat was locusts <i and wild honey. 

5 TT Then went out to him Jerusalem, and all Judea, 
and all the region round about Jordan, 



Ver. 20. They are dead.— r Yh.&t is. Herod and his son Antipater, who was 
equally cruel with his father. 

Ver. 22. A rchelaus— another son, also rivalled the cruelties of his father, 
massacring 3,000 Jews in the temple, near the beginning of his government. 

Ver. 23. A Nazarene— i.e. an inhabitant of Nazareth. The names of places 
are sometimes used reproachfully. Nazarene, among the Jews at Jerusalem, 
was a term of contempt. The words here apparently quoted are not found in 
the Old Testament. The sense is, there was a fulfilment of what the prophets 
foretold, (Ps. xxii. 6, i&c. Isa liii.) that it should be treated with reproach and 
contempt. Robinson's Wahl. 

Chap. III. Ver. 1. In those days— That is, while Jesus resided with his pa- 
rents in Nazareth. John the Baptist— or the Baptiser. Preaching— -That 

is, proclaiming, as a herald, or public crier. Campbell. In the wilderness of 

Judea — mentioned Ju. i. 16, and in the title of Ps. lxiii. If lay east from Jerusalem, 
along the Jordan and the Dead sea. Not a region uninhabited, but woody, 
mountainous, and thinly inhabited. The name seems to be of much the same 
import with our word Highlands. — Campbell. 

Ver. 3. The voice of one crying, Prepare, &c— See Is. xl. 3. DiodorusSi- 
culus says of Semiramis, that " in her march to Ecbatane she came to the Zar- 
cean Mountain which, extending many furlongs, and being full of craggy pre- 
cipices and deep hollows, could not be passed without making a great compass 
about. Being, therefore, desirous of leaving an everlasting memorial of herself, 
as well as of shortening the way, she ordered the precipices to be digged down, 
and the hollows to be filled up; and, at a great expense, she made a shorter 
and more expeditious road, which to this day is called the road of Semiramis. ; ' 
She did the same afterwards in Persia, and other countries. 

Ver. 4. His raiment of camels 1 hair.— Not of the fine hair of that animal, 
as Camlet is ; "but of lhe long and shaggy hair of camels, which in the East is 
manufactured into a coii.se stuff, anciently worn by monks and anchorites." — 
Campbell. Locusts— which were allowed food by the Mosaic law, and are 

eaten by the poorer Arabs to this day. See Le. xi. 22. And loild honey — 

which is deposited by the wild bees in the woods of Judea in great abundance. 
See 1 Sa. xiv. 25, &c. Pr. xxv. 16. Is. vii. 16. 

Ver. 5. All the region round about Jordan— That is, in the vicinity of Jor- 
dan, on both sides the river. All must be taken here, as in some other places, 
for many— great multitudes. 



J 



MATTHEW, III. 



3 



6 And were baptized of him in Jordan, confessing 
e their sins. 

7 'I But when he saw many of the Pharisees and Sad- 
ducees come to his baptism, he said unto them, O 
generation f of vipers, who hath warned you to s flee 
from the wrath to come ? 

8 Bring forth therefore fruits h meet for repentance : 

9 And think not to say within yourselves. We have 
Abraham to our father : for I say unto you, that God I 
is able of these stones to raise up children unto Abra- 
ham. 

10 And now also the axe is laid unto the root of the 
trees : therefore every tree which bringeth not forth 
good fruit i is hewn down, and cast into the fire. 

1 1 I indeed baptize you with j water unto repentance : 
but he that cometh after me is mightier than I, whose 
shoes I am not worthy to bear : he shall baptize you 
k with the Holy Ghost, and with fire : 

12 Whose fan is in his hand } and he will thoroughly 
purge i his floor, and gather his wheat into the garner; 
but he will burn up the chaff m with unquenchable fire. 

13 IT Then cometh Jesus from Galilee to Jordan unto 
John, to be baptized n of him.^ 

14 But John forbad him, saying, I have need to be 
baptized of thee, and comest thou to me ? 

15 And Jesus answering said unto him, Suffer it to 
be so now : for thus it becometh us to fulfil all righte- 
ousness. Then he suffered him. 

16 And Jesus, when he was baptized, went up 
straightway out of the water : and, lo, the heavens 
were opened unto him, and he saw the Spirit of God 
° descending like a dove, and lighting upon him : 



A. M. 4030. 
A. D. 26. 

e Ac. 1.5. 
2.38. 
19.4,5,18. 

f Is.59.5. 
c. 12.34. 
23.33. 
Lu.3.7. 



s Je.51.6. 
Ro.1.18. 



h or, an- 

swerable 
to amend- 
ment of 
life. 

i J n. 15.6. 

j Lu.3.16. 
Ac. 19.4. 

k Ac. 1.5. 

1 Mal.3.2,3. 

m Ps.1.4. 
Mal.4.1. 
Ma. 9. 44. 

n Ma.1.19. 
Lu.3.21. 

o Is. 11.2. 

42.1. 
' 61.1. 

Jn.3.34. 



Ver. 6. Jordan.— This river rises in Anti-libanus, passes through the Lake of 
Gennesareth, and runs into the Dead sea. 

Ver. 7. Pharisees and Sadducees— -Two famous sects among- the Jews. The 
theological opinions of the Pharisees were more correct than those of the Saddu- 
cees, as they believed in the resurrection of the body, and in a future state of 
rewards and punishments, as also in the existence of angels and spirits. We 
do not read in the New Testament of the conversion of a single Sadducee !— 
generation of vipers.— Compare John viii. 40, 44. 

Ver. 8. Fruits meet for repentance— i. e. Manifest your repentance by a 
corresponding course of life. 

Ver. 11. Whose shoes (or "sandals") J am unworthy, &c— Rosenmuller 
quotes a Rabbinical saying, that whatever services a servant does for his mas- 
ter, a disciple may do for his teacher, only not to unloose the latchet of his shoes. 
Compare Mark i. 8. He shall baptize you with the Holy Ghost and with fire 
— i. e. He shall impart to his followers a searching and purifying influence, that 
shall lend them to understand and embrace the doctrines of the Gospel. 

Ver. 12. Whose fan. — The original word is agreed to signify " a winnowing 
instrument," probably "a shovel," as Campbell renders it, by which the corn 
being thrown upward against the wind, the chaff was separated from it thereby. 
— Unquenchable fire. — Inextinguishable fire, and by implication, eternal fire. 

Ver. 15. It becometh us to fulfil all righteousness— -i. e. We should submit 
to every precept, or institution. 

Ver. 16. And Jesus, tohen (Dodd. " after") he ivas baptized, went up 
straightway.— Campbell applies the term straightway, or " immediately," 
not to Jesus coming out of the water, but to the Spirit's descending " imme- 
diately after." Doddridge renders it, " And after Jesus was baptized, as soon aa 
he ascended out of the water, the heavens were opened," &c. CampbelVs trans- 
lation is to the same effect. Descending like a dove— That is, in a slow, ho- 
vering motion ,• but St. Luke adds, "in a bodily shape, i'ke a dove," that is, 
probably, in a white, lucid flame, parted like the wings of a dove. So when the 
Holy Spirit descended on the Apostles, it was in a parted flame, like "do- 



20 



MATTHEW, IV. 



A. M. 4033. 
A. D. 26. 



>' 



p Ps.2.7. 

Ep.l 6 
2Pe.l 17. 



CHAP. 4. 

A. M. 4031. 
A. D. 27. 

a lKi.18.I2 
Ez.11.1, 
21. 
Ac. 8. 39. 

b Ma. 1.12. 
Lu.4.l. 

c De.8.3. 

d Ke.ll.-1. 

c.27.53. 

t 

e P&91.1L 

12. 

f De.6.16. 



17 And lo a voice from heaven, saying, This is my 

beloved p Son, in whom I am well pleased. 

CHAPTER IV. 

1 Christ ftisteth, and is tempted. 11 The angels minister unto him. 13 He 
dwelledi in Capernaum, 17 beginneth to preach, 18 called) Peter, and An- 
drew, 21 James, and John, 23 and healeth all the diseased. 

THEN was Jesus led up of a the spirit into the wil- 
derness to be b tempted of the devil. 

2 And when he had fasted forty days and forty 
nights, he was afterward a hungered. 

3 And when the tempter came to him, he said, If 
thou be the Son of God, command that these stones 
be made bread. 

4 But he answered and said, It is written, c Man 
shall not live by bread alone, but by every word that 
proceedeth out of the mouth of God. 

5 Then the devil taketh hii\ up into the holy i city, 
and setteth him on a pinnacle of the temple, 

6 And saith unto him, If thou be the Son of God, 
cast thyself down: for it is written, e He shall give 
his angels charge concerning thee: and in their 
hands they shall bear thee up, lest at any time thou 
dash thy foot against a stone. 

7 Jesus said unto him, It is written again, fThou 
shalt not tempt the Lord thy God. 



II 



ven tongues." Acts ii. 3. The rite of baptism was in use among the Jews, be- 
fore the time of Christ, in the admission of proselytes to the Jewish community. 
Robinson's Wahl. In the opinion of many, the Saviour, when baptized by John, 
was inducted into the priest's office. When Aaron was consecrated to the office 
of priest, Moses washed him with water, and poured tbe anointing oil upon his 
head. Lev. viii. 6,12. But Jesus, when consecrated, was baptized and am in ted 
witli the Holy Ghost sent down from heaven. Does not the Saviour (Mat. xxi. 
25.) by directing the chief priests and elders to the baptism of John, really, among 
other things, answer their question. '' by what authority doest. thou these 
things?" 

CiJAP.IV.Ver. 1. Led up of the Spirit.— Ca??ipbell, " conducted by tbe Spirit." 

Into the wilderness — That is, of Judea, near Jordan. Tbe wilderness here 

referred to, is thus described by Maundrell, one of our most respectable modern 

travellers in that country : ''After some hours travel you arrive at the 

mountainous desert into which our blessed Saviour was led by the Spirit, to be 
tempted of tbe devil. A most miserable, dry, barren place it is, consisting of 
high, rocky mountains, so torn and disordered, as if the earth had here suffered 
some great, convulsion, in which its very bowels had been turned outward. On 
the left hand, looking down into a deep valley, as we passed along, we saw 
some ruins of small cells and cottages, which they told us were formerly 1 he 
habitations of hermits, retiring thither for penance and mortification ; and cer- 
tainly there could not be found in the whole earth a more comfortless and aban- 
doned place for that purpose." To be tempted oftheDevil— Greek, Diabolos, 

which means a calumniator, and ansv\ era to Satanm the Old Testament, which 
means an adversary. He is describe, as the chief of the fallen angels ; the 
prince of the power of the air, under wnom those demons are arranged, which 
are active in introducing every evil among mankind. 

Ver. 3. The tempter— -That is, the devil, iust before named. Be made bread. 

—Campbell and Doddridge. " Be made loaves (of bread.") 

Ver. 4. By every word— [That, is, as Dr. Campbell renders, " by every thing 
which God is pleased to appoint ;" tor rerna, which generally signifies a word, 
is, by a Hebraism, here taken for a thing-, like davar, in Hebrew. J— Bag- 
ster. 

Ver. 5. Taketh him— -That is, " Along with him," says Doddridge. An intel- 
ligent, jhild being asked, " [Toio did the devil take Christ to the temple?' 1 replied, 

"As you (father) would take me to St. Paul's." The holy city — namely. 

Jerusalem. On a pinnacle— Gr. "The wing," which Eusebius explains of 

the battlement round the top of the temple. See Hammond here, and on chap. 
x. 27. This was probably at the time of evening service, which might from this 
part be visible ; and some think that Satan meant to intimate that by such a 
miracle, the priests and people would be at once convinced of his mission. 



MATTHEW, IV. 



21 



r 

1 



8 Again, the devil taketh him up into an exceeding 
high mountain, and showeth him all the kingdoms of 
the world, and the glory of them ; 

9 And saith unto him, All these things will I give 
thee, if thou wilt fall down and worship me. 

10 Then saith Jesus unto him, Get thee hence, Sa- 
tan : for it is written, s Thou shalt worship the Lord 
thy God, and him only shalt thou serve. 

1 1 Then the devil leaveth him, 13 and, hehold, angels 
h came and ministered unto him. 

12 IF Now when Jesus had heard that John was 
i cast into prison, he departed into Galilee ; 

13 And leaving Nazareth, he came and dwelt in 
Capernaum, which is upon the sea coast, in the bor- 
ders of Zabulon and Nephthalim : 

14 That it might be fulfilled which was spoken by 
Esaias the j prophet, saying, 

15 The land of Zabulon, and the land of Nephtha- 
lim, by the way of the sea, beyond Jordan, y Galilee of 
the Gentiles ; 

16 The people which sat in y darkness saw great 
light ; and to them which sat in the region and sha- 
dow of death light is sprung up. 

17 IT From that time Jesus began to preach, and to 
say, Repent : 1 for the kingdom of heaven is at 
hand. 

18 ir And Jesus, walking by the sea of Galilee, saw- 
two brethren, Simon m called Peter, and Andrew his 
brother, casting a net into the sea : for they were 
fishers. 

19 And he saith unto them, Follow me, and I will 
make you n fishers of men. 

20 And they straightway left ° their nets, and follow- 
ed him. 

21 And going on from thence, he saw other two 
p brethren, James the son of Zebedee, and John his 
brother, in a ship with Zebedee their father, mending 
their nets ; and he called S them. 

22 And they immediately left the ship and their fa- 
ther, and followed him. 

23 IT And Jesus went about all Galilee, teaching <nn 
their synagogues, and preaching the gospel r of the 
6 kingdom, and healing all manner of sickness and all 
manner of disease s among the people. 



A.M.4031. 

a. n. 27. 

g De.6.13. 
] Sa.7.3. 

pSatan can 
slay no 
longer 
than God 
permits. 

h He. 1.6,14. 

i or deli- 
vered up. 

y chiefly in- 
habited 
by people 
of divers 
nations. 

j Is. 9. 1,2. 

k Is.42.6,7. 
Lu.2.32. 

1 c.3.2. 
10.7. 

mJn.1.42. 

n Lu.5.10. 
1 Co.9.20. 
..22. 
SCo.12.16 

o Ma. 10. 
23..31. 

p Ma.l. 
19,20. 

it was a 
call that 
reached 
their 
hearts. 

q c.9.35. 
Ln.4.15, 
44. 

r c.24.14 
Ma. 1.14. 

6 the joyful 
tidings 
that the 
Messiah's 
kingdom 
was near 
at hand. 

s Ps.103.3. 
c.8. 16,17. 



I 



U 



Ver. 8. Exceeding' high mountain.— Speaking of this mountain, the Abbe 
Mxriti (in his Travels through Cyprus) says, "Here we enjoyed the most beau- 
tiful prospect imaginable. This mountain .... overlooks the mountains of 
Arabia, the coun try of Gilead, the country of the Ammonites, the plains of 
Moab, the plain of Jericho, the river Jordan, and the whole extent of the Red 
sea ," which is confirmed by Mr. Maundrell also. 

Var. 12. Into Galilee.— It appears, by the other Evangelists, that Jesus, on 
leaving the wilderness, passed through Samaria to Nazareth, where he preach- 
ed and wrought miracles, and was at first cordially received ; but one of his dis- 
courses giving them offence, they threatened his life ; he then came and dwelt at 
Caper/iaum, whereby another prediction was fulfilled ; and he itinerated in the 
same ' ray throughout Galilee. See John iv. and Luke iv. 16. 

.Vet. 15. By the t cay, &c— Campbell, " Situate on the Jordan, near the sea." 
Gali °e of the Gentiles.— So called from the number of Gentiles there set- 
tled. I K/ngs ix 11. 



22 



MATTHEW, V. 



>! 



A. M. 4031. 

A D. 27. 



t Lu.6.17, 
19. 



CHAP. 5. 

t Lu.6.20 

iic. 

b Is.57.15. 
66.2. 



c Ja.2.5. 



d Is.61.3. 
Eze7.16. 



e Jn.16.20. 
2Co.L7. 



f Ps.37.11. 



g Ps.145.19 
Is.65.13 



24 And his fame went throughout all Syria: and 
they brought unto him all sick people that were taken 
with divers diseases and torments, and those which 
were possessed with devils, and those which were 
lunatic, and those that had the palsy ; and he healed 
them. 

25 And there followed him great multitudes t of peo- 
ple from Galilee, and from Decapolis, and from Je- 
rusalem, and from Judea, and from beyond Jordan. 

CHAPTER V. 

1 Christ beginneth bis sermon on the mount : 3 declaring who are blessed, 

14 the light of the world, the city on a 



13 who are the salt>of the 



on 
earth, 



hill, 15 the candle : 17 that he came to fulfil the law. 21 What it is to kill, 
27 to comm't adultery, 33 to swear: 38 exhorteth to sufier wrong, 44 to 
love even our enemies, 48 and to labour after perfectness. 

ND seeing the multitudes, he went up into a 
mountain : and when he was set, his disciples 
came unto him : 

2 And he opened his mouth, and a taught them, 
saying, 

3 Blessed are the poor b in spirit : c for theirs is the 
kingdom of heaven. 

4 Blessed are they that d mourn : for they e shall be 
comforted. 

5 Blessed are the meek : for they ( shall inherit the 
earth. 

6 Blessed are they which do hunger and thirst after 
righteousness : for s they shall be rilled. 



:l 



Ver. 24. Possessed ivith devils— Greek, " Demons," and so rendered by Dod- 
dridge, Campbell, and other modern translators ; and Dr. C. has particularly 
noted, that the terms Diabolos (or devil) and demon are, in the New Testa- 
ment, never confounded with each other. See John viii. 44. Ac. xiii. 10. 1 Pet. v. 8. 

That insanity arose from such possessions, " was the prevailing- opinion, not 
only among the Jews, . . . but also among the Greeks and Romans. iEschylus 
Sophocles, Euripides, Herodotus, Lucian, and others, speak of demoniacs." 
Herodotus speaks of the mental alienation of Cleomenes as extraordinary, be- 
cause it was not " occasioned by a demon, but by excessive drinking." — Rosen- 
mutter. Some have endeavoured to explain what is said of demons, and pos- 
session by them, of corporeal diseases only, and especially of insanity. Camp- 
bell remarks on this hypothesis, " When I find mention made of the number of 
demons in particular possessions, their actions so expressly distinguished from 
those of the man possessed, conversations held with the former in regard to the 
disposal of them after their expulsion, and accounts given how they were ac- 
tually disposed of: when I find desires and passions ascribed peculiarly to 
them, and similitudes taken from the conduct which they usually observe ; it 
is impossible for me to deny their existence, without admitting that the sacred 
historians were either deceived themselves in regard to them, or intended to de- 
ceive their readers. Nay, if they were faithful historians, this reflection, I am 
afraid, will strike still deeper." Campbell's Gospels. 

Ver. 25. Decapolis.— [Decapolis was a district of Syria, east of Jordan, so 
called from deka, ten. and polis, a city, because it contained ten cities ; which 
were, according to Pliny, Scythopolis, Philadelphia, Raphanre, Gadara, Hippos, 
Dion, Pella, Gerasa, Canalha, and Damascus. No two geographers enumerate 
the same ten cities.]— Bagster. 

Chap. V. Ver. 1. Into a mountain— A. hill, called " The Mountain of Beati- 
tudes," is still pointed out to travellers, though the tradition is of no authority, 

When he was set. — It was customary among the Jews for the teacher to sit 

and for his pupils to stand, or sit in a semicircle around him. 

Ver 2. He opened his mouth. — A Hebraism for "he began to speak." See 
chap. xiii. 35. 

Ver. 3. Blessed.— Doddridge and Campbell, Happy the poor ;" and sointhe 
following. Poor in spirit— i. e. the humble and lowly in mind. 

4. They that mourn— \. e. that are " hnbiiually serious." 

5. Inherit the earth— ox "land ;" i. c. the land of promise. See He.«ci. 



verses 

Ver. 

Ver. 
9--16. 

Ver. 6. Hunger and thirst. — Xenophon in like manner applies these appe- 



~> 



MATTHEW, V. 



23 



7 Bler-sed are the merciful : for h they shall obtain 
mercy. 

8 Blessed are the pure in i heart : for they shall see 
God. 

9 Blessed are the j peacemakers : for they shall be 
called the children of God. 

10 Blessed are they which are persecuted for righte- 
ousness' k sake : for theirs is the kingdom of heaven. 

11 Blessed are ye, when men shall revile you, and 
persecute you, and shall say all manner of evil against 
you i falsely, for my sake. 

12 Rejoice, and be exceeding glad : for great is your 
reward m in heaven : for so persecuted they the pro- 
phets which were before you. 

13 IT Ye are the salt n of the earth : but if the salt 
have lost his savour, wherewith shall it be salted? it 
is thenceforth good for nothing, but to be cast out, 
and to be trodden under foot of men. 

14 Ye are the light ° of the world. A city that is set 
on a hill cannot be hid. 

15 Neither do men light a candle, and put it under 
P a bushel, but on a candlestick; and it giveth light 
unto all that are in the house. 

16 Let your light so shine before men, that they mav 
see your good works, and glorify i vour Father which 
is in heaven. 

17 IT Think not that I am come to destroy r the law, or 
s the prophets : I am not come to destroy, « but to fulfil. 

18 For verily I say unto you, Till heaven and earth 
pass, one jot or one tittle u shall in no wise pass from 
the law, till all be fulfilled. 

19 Whosoever therefore shall break one of these least 

tites to the mind. He says, " Some tempers hunger after praise, no Jess than 
others after meat and drink." 

Ver. 6. Pure in heart— Vs. xv. 1 ; xxiv. 4, 5, and compare Acts xv. 9. 1 Pe. i. 
•22. I Jn. iii. 8. 

Ver. 13. Ye are the salt of the world— \. e. by your influence you are to make 

men better, as salfrpreserves and renders food more savoury and acceptable. 

If the salt have lost hissavrur.—Maundrell mentions, that in the valley of 
salt (four hours journey Roil Aleppo) he broke off a piece of salt, which, from 
its being long exposed to the sun, rain, and air, had lost its savour, though the 
part which adhered to the rock retained it. But Totonscnd quotes from Schoet- 
gen a different illustration. He says, that an inferior kind of salt was collected 
from the Asphaltic lake, with which the sacrifices were salted ; but which, on 
being exposed to sun and air, soon lost its flavour, and was then sprinkled over 

the pavement of the temple, like sand. IV/ierewith shall it be salted ? Dr. 

Good quotes a learned Swede, who gives to this clause a different translation, 
" How can we salt with it," which he prefers. 

Ver. 15. A candle .... candlestick.— Campbell, "Lamp," and "lamp- 
stand." 

Ver. 17. To destroy.— Hammond, " To dissolve ;" so Doddridge. — To 
fulfil.— Hammond, To perfect ;" Doddridge, " To complete ;" Campbell, 
' To ratify." The sense appears to be, that whereas the Jewish teachers re- 
laxed the morality of the law, as we shall see in the instances here subjoined, 
the object of Jesus was, ta enforce it to the utmost extenl; of its demands. 

Ver. 13. Verily— Gr. Amen; I solemnly assure you. One jot or tittle - 

The jot {Iota) is the Hebrew Jod, and the tittle seems to rsfbr to the corners of 
certain Hebrew letters, which distinguish them from d;ner3, (as, for instance, 
the Beth from the Caph, or the Daleth from the Resh;) wmch letters, without 
they are written with great care, are scarce.y to be distinguished. Lamy, Gro- 
tius, &c. 

Ve;. 19. One of these least commandments.— Doddridge and Campbell, " One 
of the least of these commandments." 



A. M. 4031. 
A. D. 27. 

h Ps.41.1,2. 

i Ps.24.3,4. 
He.12.14. 
Uu.3.2.3. 

j Ps.34.14. 

lc lPe.3.13, 
14. 

1 lying. 

m2Co.4.l7. 

n Ma. 9.50. 

o Ph.2.15. 



p The word, 
in the 
original, 
signifieth 
a mea- 
sure con- 
taining 
about a 
qrint less 
than a 
peck. 

q lPe.2.12. 

r c3.15. 

s Is.42.21. 

t Ps.40.6..8 

u Lu.16.17. 



I 



I 24 



MATTHEW, V. 



A M. 4031. 
A D. 27. 

t iSa.2.30. 



w c.23.23. 
28. 

Ph.3.a. 



x or t U> 

*frtrt 



y Ex.2°.J». 

Je r > n. 



z Un.3.15. 



a l. e. vain 
fellow. 
2 Sa.6.20. 



b De.16.16, 
17. 



c Pr.25.8. 
La. 12.58, 
59. 



commandments, and shall teach men so, he shall be 
called the least in the kingdom of heaven : but who- 
soever shall do and teach them, the same shall be 
called great v in the kingdom of heaven. 
20 For I say unto you, That except your righteous- 
ness shall exceed w the righteousness of the scribes 
and Pharisees, ye shall in no case enter into the king- 
dom of heaven. 

) 21 5T Ye have heard that it was said x by them of old 
time, y Thou shalt not kill ; and whosoever shall lull 
shall be in danger of the judgment : 

22 But J say unto you, That whosoever is angry with 
his brother without a z cause shall be in danger of the 
judgment : and whosoever shall say to his brother, 
a Raca, shall be in danger of the council : but whoso- 
ever shr--.ll say, Thou fool, shall be in danger of hell fire. 

23 Therefore if thou bring thy gift b to the altar, and 
there rcmemberest that thy brother hath aught against 
thee ; 

24 Leave there thy gift before the altar, and go thy 
way ; first be reconciled to thy brother, and then come 
ana i>fter thy gift. 

25 Agree with thine adversary quickly, while thou 
art :.n the way with him ; lest at any time the adver- 
sary deliver c thee to the judge, and the judge deliver 
thee to the officer, and thou be cast into prison. 

20 Verily I say unto thee, Thou shalt by no means 
•;ome out thence till thou hast paid the uttermost far- 
thin 



ig. 



Ver. 20. Of the scribes.— -These are said to be of two classes, secular and ec- 
clesiastical j but the latter are here intended, among whom were many degrees 
of rank, from mere transcribers, to men " learned in the law," like Ezra, (vii. 
6.) Some of these are called " Doctors," and doubtless had disciples. (Mat. xxiii. 
2,3.) The Pharisees were a sect remarkable for their attachment to the cere- 
monial law. and still more to the traditions of the elders. They vere account- 
ed most, orthodox, and the scribes are generally associated with thun. But we 
shall find their true character best developed in our Lord's addresses To them. 
Righteousness.— Sanctity of life and integrity of conduct. 

Verses 21 and 27. Said by— Marg. " To ;" so Doddridge and all the modem 
translators. Them of old awe— That is, those to whom the law was deliver- 
ed at Sinai. 

Ver. 22. Judgment.— [An inferior court of judicature, in every city, consisting of 
twenty-three members, which punished criminals by strangling or beheading.]— 
Bagster. Raca— That is, an empty, worthless fellow ; so Drusius, who is fol- 
lowed by Doddridge, &c. The council— -Greek, Sanhedrim— composed of 

seventy-two elders, who alone punished by stoning. Thou fool— Greek, 

Moreh, which Doddridge explains, " Thou wicked villain." Hell fire- 
Greek, " The fire of the valley of Hinnom." 

Ver. 24. Leave there thy gift.— It appears from Dr. Light foot, that sacrifices 
were not always offered immediately, but sometimes reserved to an approach- 
ing feast. At those timos the people collected from all quarters, and reconci- 
liation might be more easily effected. It may also be remembered, that there 
were fields, or pasture grounds, belonging to the temple, as it was impossible to 
keep all the great and small cattle for the public feasts within the couits of the- 
temple.; Then come and offer thy gift.—Philo says, " When a man had in- 
jured his brother, and repenting of his fault, voluntarily acknowledged it, On 
which case both restitution and sacrifice were required,) he was first to make 
restitution, and then to come into the temple, presenting his sacrifice, and ask- 
ing pardon." Philo was contemporary with our Lord : but this rule appears to 
have been much neglected. 

Ver. 25. Agree . . . quickly.— According to the Roman custom, a person ag- 
grieved could compel the other party to go with him before the Praetor, unle39 
he agreed by the way to adjust the matter. Adams's Rom. Antiq. 

Ver. 26. The uttermost farthing— -That is, the full extent of the penalty in- 



MATTHEW, V. 



~S1 



27 IT Ye have heard that it was said by them of old 
time, Thou shalt not commit adultery: 

28 But I say unto you, That whosoever looketh <i on 
a woman to lust after her hath committed adultery 
with her already in his heart. 

29 And if thy right eye e offend thee, pluck it out, and 
cast it from thee : for it is profitable for thee that one 
of thy members should perish, and not that thy whole 
body should be cast into f hell. 

30 And if thy right hand offend thee, cut it off, /? and 
cast it from thee : for it is profitable for thee that one 
of thy members should perish, and not that thy whole 
body should be cast into hell. 

31 It hath been said, Whosoever shall put away his 
wife, let him give her a writing of s divorcement : 

32 But I say unto you, That whosoever shall put 
away his » wife, saving for the cause of fornication, 
causeth her to commit adultery : and whosoever shall 
marry her that is divorced committeth adultery. 

33 If Again, ye have heard that it hath been said by 
them of old time, Thou shalt not forswear i thyself, 
but shalt perform unto the Lord thine oaths : 

34 But I say unto you, Swear not at j all ; neither by 
heaven; for it is God's throne: 

35 Nor by the earth ; for it is his footstool : neither 
by Jerusalem ; for it is k the city of the great King. 

36 Neither shalt thou swear by thy head, because 
thou canst not make one hair white or black. 



A. M. 4C3I. 
A. D. 27. 

d Job 31.1. 
Pr.6.25. 

e or, do 

cause 
thee to 
offend. 

f Ro.8.13. 
1 Co.9.27. 



i 







mortify 
thy affec- 
tions and 
inclina- 
tions to 
all evil. 



g De.24.1. 
Je.3.1. 
Ma. 10. 2. 
9. 

h c.19.9. 
lCo.7.»0, 
11. 

i I.e. 19. 12. 

Nn.30.2. 
De.23.-i3. 

) c.23.16.. 
22.Ja.5.12 

k Re.21.2, 
10. 



flicted. Some Roman Catholic writers have had the ingenuity to draw from 
hence an argument in favour of Purgatory ; but it is evident that this refers to 
a final, and not to a temporary punishment, as in verses 22 and 29 ; and that no 
consistent Catholic can argue from the particle " till," for a termination of it ; 
see chap. i. 29. 

Ver. 28. Looketh.— Doddridge, " Gazeth ;" that the word is often emphatic, 
see chap. vii. Luke vii. 44. Acts i. 9 ; iii. 4, &c. 

Ver. 29. Offend thee.— Hammond and Doddridge, "Ensnare thee." 

Ver. 30. Cut it off. — [Every one must immediately see, says Bishop Porteus, 
that the eye to be plucked out is the eye of concupiscence, and the hand to be 
cut off is the hand of violence and vengeance ; that is, these passions are to be 

checked and subdued, let the conflict cost us what it may. Hell. — Greek, 

geennan, a corruption of the Hebrew words gai hinnoni, "the valley of Hin- 
nom," which lay near Jerusalem, and had been the place of those abomina- 
ble sacrifices in which the idolatrous Jews burnt their children to Moloch. 
Hence this place became in process of time an emblem of hell, or the place of 
punishment. ]—Bagster. 

Ver. 31. Whosoever shall put aioay, &c. — [Divorces were carried to a scan- 
dalous and criminal excess among the Jews ; the school of Hillel permitting a 
man to put away his wife, if he saw a woman handsomer than her, or if she 
displeased in her manners, or even in dressing his victuals !] — Bagster. 

Ver. 32. Fornication. — It is evident that the terms fornication and adultery 
are here used as synonymous, to include every species of actual uncleanness. 

Ver. 33. Thou shalt not forswear thyself, &c— The morality of the Jews 
on this point was truly execrable : they maintained that a man might swear 
with his lips, and annul it the same moment in his heart! And, in even their 
holiest precepts, they did not pretend to forbid all common swearing, but only 
what they term much. 

Ver. 34. For it is God's throne. — Herodotus says, that " when the Scythi *ns 
desire to use the most solemn oath, they swear by the king's throne." 

Ver. 35. Nor by the earth.— Mr. Hughes (Travels in Sicily and Greece) men- 
tions an old man at Acathamia swearing " by the earth," as an ancient oath. 
Neither by Jerusalem. — This was common among the Jews, and is men- 
tioned in the Gemara. 

Ver. 36. Neither by thy head— Another Jewish oath , but no less common among 
the Greeks and Romans, as appears from Homer, VJLrgil, Horace, Martial, &c. 



26 



MATTHEW, V. 



i 



A. M. 4031. 
A. D. 27. 

1 Ja.5.12. 



m Ex.21. 24. 



n Pr.20.22. 
24.29. 
Ro.L2.17 
..19. 

o Is.50.6. 



y wrong 
thee under 
pretence 
of law. 



p De.15.7, 
11. 

q De.23.6. 

r Ro.12.14, 
20. 

s Lu.23.34. 

Ac. 7. 50. 



t Job 25.3. 



37 But let your communication be, Yea, yea ; Nay, 
nay : for whatsoever is more than these cometh of 
i evil. 

3S IT Ye have heard that it hath been said, An ™ eye 
for an eye, and a tooth for a tooth : 

39 But I say unto you, n That ye resist not evil : but 
whosoever shall smite ° thee on thy right cheek, turn 
to him the other also. 

40 And if any man will sue thee at the law,y and take 
away thy coat, let him have thy cloak also. 

41 And whosoever shall compel thee to go a mile, go 
with him twain. 

42 Give to him that asketh thee, and from him that 
would borrow of thee turn not thou p away. 

43 "iT Ye have heard that it hath been Q said, Thou 
shalt love thy neighbour, and hate thine enemy. 

44 But I say unto you, Love r your enemies, bless 
them that curse you, do good to them that hate you. 
and pray s for them which despitefully use you, ana 
persecute you ; 

45 That ye may be the children of your Father which 
is in heaven : for he maketh his sun to rise t on the 
evil and on the good, and sendeth rain on the just and 
on the unjust. 

46 For if ye love them which love you, what reward 
have ye ? do not even the publicans the same ? 



Ver. 37. Yea, yea, is a solemn and deliberate affirmative ; Nay, nay, as so- 
lemn a negation. Repetition, among the Hebrews, implied truth and certainty. 
S?e Ge. xli. 32. Ps. lxii. 11. Da. v. 25. Jn. v. 19, 24, 25. Jude 12. Campbell 
renders it, "Let your yes be yes, and your no, no." — -Cometh of evil — or, 
" the evil one." Hammond and Doddridge. Not only profane oaths, but the 
needless multiplication even of lawful oaths, is a great evil, and much to he la- 
mented in our own country. — Barclay contends, that, every kind of swear- 
ing is forbidden ; in doing which he is compelled to deny the oath of God, 
He. vi. 13 — 17; contending, that an oath implies swearing by another person, 
whereas God, swearing only by himself, did not, properly speaking, swear at 
all : but this is in direct opposition to the passage in the Hebrews, just referred 
to. And he evades the argument of our Lord's swearing, by pleading that this 
was under the Jewish dispensation ; but it was certainly subsequent to his ser- 
mon on the mount. As to the ceremony of "kissing the book," we consider it by 
no means essential to the nature of an oath. And if the Society of Friends are 
willing, on proper occasions, to declare they "speak the truth in the fear of 
God, and before him," whom they call to witness, we consider this, to all in- 
tents and purposes, as an oath, which ought to be admitted in all courts, crimi- 
nal as well as civil. Assertions under such protests being, if false, subject to 
punishment as perjury. Resist not evil. — That is, " the evil or injurious per- 
son ;" but submit to suffer wrong. See Hammond, Doddridge, Campbell. 

Ver. 39. Turn .... the other als? —This is considered as a proverbial ex- 
pression, indicative of great patience and forbearance. 

Ver. 40. Sue thee at the law.— Wrong thee under pretence of law. It teaches 






us to love our enemies, and to be patient and forgiving under injuries. 
Ver. 41. Whosoever shall compel— Hammond and Doddridge, 



Press" 



.hoe. &c. Go xotth him twain — This is supposed to refer to the Persian 

Angari, or state couriers, who were empowered to *impcl any person they 
met to assist them or to surrender his horse to them ; and a like arbitrary au- 
thority was exercised over the Jews by the Roman governors. 

Ver. 45. He mak-cth his sun to rise, &c— Bishop Jebb quotes a beautiful 
Persian epigram, which says, " Be like the trees, which impart their sltadeand 
fruits to every traveller, to those even who assault them with sticks and 
stones." 

Ver. 46. Publicans — [The term publican, from the Latin publicanus, de- 
notes a tax-gatherer, or farmer or collector of the public revenues, nearly corres- 
ponding to the original Greek t clones, from tdos, a tax, and cneomai. I buy, or, 
farm. They were detested among all nations for their rapacity and avarice ; 



MATTHEW, VI. 



27 



47 And if ye salute your brethren only, what do ye 
more than others ? do not even the publicans so 7 

48 TT Be ye therefore "perfect, even as your Father 
which is in heaven is perfect. 

CHAPTER VI. 

I Christ continnetl. his ssrmon on the mount, speaking of alms, 5 prayer, 
14 forgiving onr brethren, 16 fasting, 19 where our treasure is to be faia up, 
24 of serving God and mammon : 25 exhorteth not to be careful for worldly 
things : 33 but to seek Gal's kingdom. 

AKE heed that ye do not your a alms before men, 
to be seen of them : otherwise ye have no re- 
ward b of your Father which is in heaven. 

2 Therefore when thou doest thine alms, c do not 
sound a trumpet before thee, as the hypocrites do in 
the synagogues and in the streets, that, they may have 
glory of men. Verily I say unto you, They have their 
reward. 

3 But when thou doest alms, let not thy left hand 
know what thy right hand doeth : 

4 That thine alms may be in secret: and thy Father 
which seeth in secret himself shall reward d thee 
openly. , 

5 IT And when thou prayest, thou shalt not be as the 
hypocrites are : for they love to pray standing in the 
synagogues and in the corners of the streets, that they 
may be seen of men. Verily I say unto you, They have 
their e reward. 

6 But thou, when thou prayest, enter into thy closet, 
and when thou hast shut thy door, pray to thy Father 
which is in secret; and thy Fattier which seeth in 
f secret shall reward thee openly. 



A. M. 4031. 
A. D. 27. 

u Ge.17.1. 
De.lS.13. 
Lu.€ 36, 

40. 
Col.1.28. 



CHAF.6. 

a or,rigkt- 
eous?iess. 
Pe. 112.9. 

fc or, with. 



c or,cause 
not a 
trumpet 
to be 
sounded. 



d Lu.8.17. 
14,14. 



e Pr.16.5. 
Ja.4.6. 

f Ps.34.15. 
Is. 65. 24. 



I! 






and abhorred especially by the Jews, to whom the Roman government was 
odious.] — Bagster. 

Ver. 47. If ye salute your brethren only.— The rigid Jews would not 
salute the pubiicans, nor would even the publicans salute the heathen. Har- 
mer. 

Ver. 48. Perfect—], e. benevolent. Even as your Father— \. e. like as 

your father, a similitude. 

Chap. VI. Ver. 1. Do not your alms.— Some ancient copies, versions, and 
Christian Fathers, read, "Practice not your righteousness," which Doddridge 
and Campbell explain as including the three following duties : alms, prayer, 
and tasting. Mrs. Jitdson, giving some account, in a letter, of the first Burman 
convert, says, "A few days ago I was reading with him Christ's Sermon on 
the Mount. He was deeply impressed, and unusually solemn. — ' These words,' 
said he, ' take hold on my very heart ; they make me tremble. Here God com- 
mands us to do every thing that is good in secret, not to be seen of men. How 
unlike our religion is this ! When Burmans make offerings at the pagodas, they 
make a great noise with drums and musical instruments, that others may see 
how good they are. But this religion makes the mind fear God ; it makes it of 
its own accord fear sin.' " 

Ver. 2. Verily, they have their reward.— That is, what they seek after, the 
a.pplauso of men. 

Ver. 3. Alms. — Dr. Gill supposes our Lord to mention giving of alms before 
prayer, because it was customary for the Jews first to bestow their alms, and 
then to pray. In both these duties secrecy is enjoined, to avoid the semblance 
of vanity and ostentation : but there are occasions in which it may be necessary 
to srive alms in public, to excite others : and as to social and public prayer, it is 
no less a duty than private devotion. Those who never give alms or pray but 
in public, may assure themselves, that neither their prayers nor alms will be ac- 
cepted. Private prayer, particularly, is the lift' of personal devotion. 

Ver. 5. Standing. — It should appear by this expression, that many of the Jews 

sat. but the Pharisees stood, as an expression of their zeal. In the Syria* 

gogues. — Though this term is undoubtedly used for any public assembly, as it is 
rendered, James ii. 2. yet we think with Doddridge, that it here most probably 
refers to their places of worship. 



I 



28 



MATTHEW, VI. 



i 



A. M. 4031. 
A D. 27. 

g Ec.5.2. 

h 1 Ki.18. 
26,&c. 

i La. 12. 30. 
Jn.16. 

23,27. 

Lti.11.2, 
&c. 

k Ro.8.15. 

I 1 Ps. 115.3. 

mPs.111.9. 
139.20. 

n c.16.28. 
Re. 11. 15. 

o Ps.103. 
20,21. 

p Pr.30.8. 
Is.33.16. 

q c.18.21.. 
35. 
La.7.40.. 

48. 

r c.26.41. 
Lu. 22.40, 
46. 

s Jn. 17.15. 

t Re.5 12, 
13. 

u Ep.4.31. 
Ja.2.13. 

v Is. 58.3,5. 

wPr.23.4. 
Lu.18.24, 
25. 
He.13.5. 

x Is.33.6. 
Lu. 12.33, 
34. 
1 Ti.6.19. 



7 But when ye pray, use not vain s repetitions, as the 
heathen do : for they think that they shall be heard 
for i) their much speaking. 

8 Be not ye therefore like unto tlr jm : for your Father 
knoweth i what things ye have need of, before ye ask 
him. 

9 After this manner therefore pray ye : Our j Fa- 
ther k which art in l heaven, Hallowed be m thy 
name. 

10 Thy kingdom n come. Thy will be done in earth, ! 
as it is in heaven. 

11 Give us this day our p daily bread. 

12 And forgive us our <i debts, as we forgive our 
debtors. 

13 And lead us not into r temptation, but deliver us 
8 from evil : For thine <■ is the kingdom, and the power, 
and the glory, for ever. Amen. 

14 IT For if ye forgive men their trespasses, your hea- 
venly Father will also forgive you : ' 

15 But if ye forgive not men their trespasses, neither 
will your Father forgive your u trespasses. 

16 IT Moreover when ye fast, be not, as the hypocrites, 
of a sad countenance : for they disfigure their faces, 
that they may appear unto men v to fast. Verily I say 
unto you, They have their reward. 

17 But thou, when thou fastest, anoint thy head, 
and wash thy face ; 

18 That thou appear not unto men to fast, but unto 
thy Father which is in secret : and thy Father which 
seeth in secret shall reward thee openly. 

19 IF Lay not up for yourselves treasures w upon earth, 
where moth and rust doth corrupt, and where thieves 
break through and steal : 

20 But lay up for yourselves treasures in x heaven, 
where neither moth nor rust doth corrupt, and where 
thieves do not break through nor steal i 



Battalogie, alludes 
SuMas, made long 



Ver. 7. Vain repetitions. — The Greek word here used, 
to a babbler of the name of Battus, who, according to 
hymns, consisting of many lines, full of tautologies. 

Ver. 9. After this manner.— Doddridge and Campbell, " Thus," which in- 
cludes the ideas both of a pattern and a form : compare Luke xi. 1, &c. 

Ver. 11. Our daily bread.— Doddridge, (from Mede,) "Bread sufficient for 
our present support." 

Ver. 12. Forgive us, &c. — The condition on which we here ask forgiveness, 
is, " as weforgive" those who wrong us ; consequently, if ice do not heartily 
forgive, every time we offer up this prayer, we really pray God not to forgive 
us, but to destroy us for ever. Mark xi. 25, 26. 

Ver. 13. From evil.— Hammond and Doddridge, " From the evil one ;" but 
Campbell prefers our translation, and lays it down as a maxim, that when a 
word is in all respects equally susceptible of two interpretations, one of which, 
as a genus, comprehends the other, always to prefer the most extensive, which 
here is evil. 

Ver. 16. Disfigure their faces— Or disguise them ; the Rabbins have a say- 
ing, " Whoever makes his fnce black on account of the law in this world, God 
will make his brightness to shine in the world lo come." 

Ver. 17. Anoint thy head, &c— This was omitted on occasion of their fast- 
ing, to make them appear the more wretched. 

Ver. 18. In secret.— Sec ver. 6. 

Ver. 19. Rust— Hammond," Smut ;" Doddridge, 1 ' Canker;" il is a very 
general term, and from the same root as the term used in ver. 16 in relation to 
disfiguring the face by dirt, or smut. Moth corrupts garments ; rust, metals 
smut, corn ; and dirt will disfigure any thing. 



* very \ 
ion to i 

nlals ; | 



f 



MATTHEW, VI. 



29 f 



A. M. 4C31. 
A. D. 27. 

that 
which 
you chief- 
ly value. 



y Lm.11. 
34 ,36. 



s Lu.16.ia 



a Ga.1.10. 
2TU.10. 
Ja.4.4. 



b 1 Co.7.32, 
Ph.4.6. 



c Job 38.41. 
Lu. 12.24, 
&c. 



21 For where your treasure is, there will your heart 
be also. 

22 ff The light of the bodv is the 7 eve : if therefore 
thine eye be single, thy whole body shall be full of light. 

23 But if thine eye be evil, thy whole body shall be 
full of darkness. If therefore the light that is in thee 
be darkness, how great is that darkness ! 

24 U No man can serve two z masters : for either he 
will hate the one, and love the other ; or else he will 
bold to the one and despise the other. Ye cannot 
a serve God and mammon. 

25 Therefore I say unto you, Take no thought b for 
your life, what ye shall eat, or what ye shall drink ; 
nor yet for your body, what ye shall put on. Is not 
the life more than meat, and the body than raiment ? 

26 Behold the fowls of the air : for they sow not, 
neither do they reap, nor gather into barns ; yet your 
heavenly c Father feedeth them. Are ye not much 
better than they ? 

27 Which of you by taking thought can add one cubit 
unto his stature 1 

28 And why take ye thought for raiment ? Consider 
the lilies of the field, how they grow ; they toil not, 
neither do they spin : 

29 And yet I say unto you, That even Solomon in 
all his glory was not arrayed like one of these. 

30 Wherefore, if God so clothe the grass of the field, 
which to-day is, and to-morrow is cast into the oven, 
shall he not much more clothe > ou, O ye of little faith ? 

31 Therefore take no d thought, saymg, What shall 
we eat ? or, What shall we drink 7 or, Wherewithal 
shall we be clothed? 

32 (For after ail these things do the Gentiles seek :) 
for your heavenly Father knoweth that ye have need 
of all these things. 

Ver. 22. The light— Gr. " Lamp ;" so Doddridge and Campbell. Single.— 

Doddridge, " Clear ;" Campbell, " Sound." It properly means "simple," unin- 
cumbered by film. 

Ver. 23. Evil.— Doddridge and Campbell, "Distempered ;" filmy, or other- 
wise diseased. 

Ver. 24. Mammon.., — "A Syriac wor.J S?r riches. Wealth is here personified, 

and represent^' "-2 "mister »;*« ^vih Q?,:} in our heurts." Two masters — 

namely, of opposing interests, as God ?.i>n Gammon, 

Ver. 25. Take no thought.— Doddridge and Campbell, " Be not anxious ;" 
and there is no doubt but this was the meaning of our translators, as the word 
thought is evidently so used, 1 Sam. ix. 5 ; also by Milton, Bacon, &c, i& 
quoted in Johnson, and by Fox, the martyrologist, and the Geneva translators, 
as quoted by Parkhurst, who observes that the Greek term, in its derivation, 
means a distracting, or heart-dividing carefulness. 

Ver. 26. Fowls.— Doddridge, " Birds ;" probably sparrows, as chap. x. 29. 
Barns.— Hammond, " Repositories ;" Doddridge, "hoards." 

Ver. 27. Gne cubit. — Tin's (being at least 18 inches) would be a great addition 
to the height, which cannot therefore be here intended : most commentators 
therefore refer this to age. Applying this measure, however, to human life, it 
must be considered metaphorically as a race, of which a cubit describes a very 
small portion, analogous to " an inch of time," a common phrase with poets. 
Campbell translates the phrase, " Prolong his life one hour." 

Ver. 30. The gj-ass of the field.— The Hebrews divided all their vegetable 

productions into two classes ; trees, and herbs, or grass, Gen. i. 29, 30. Into 

the oven.— Jt is certain that fires were kindled and ovens heated with dried 
vegetables, &c. Compare Ezek. xv. 4. 

Ver. 32 Gentiles. — All nations, exclusive of the Israelites. 



d Ps.37.3. 
55.22. 
1 Pe.5.7 



\ 



30 



MATTHEW, VII. 



A M. 4031. 
A. D. 27. 

c lTi.4.3. 

y before al: 
things, 
above all 
tilings. 

the grace 
of God, 
and the 
sanciifi- 
cation of 
hisSpi it. 

f Le. 25.20, 
21. 

lKi.3.13. 
Ps.37.2L0. 
Mar. 5. 
30. 

g De.33.25 
He. 13. 5,6 



CHAP. 7. 

a Lu.6.37. 
Ro2.1. 
1 Co. 4. 5. 

b Ju.1.7. 

c Ga.6.1. 

d Pr.9.7,8. 
23.9. 

e Is.55.6. 
Lu.lS.l. 

f Ps.81.10, 
16. 

Jn.14.13, 
14. 

16.23,34. 
1 Jn.3.22. 
5.14,15. 

g Pr.8.17. 
Je.29.12, 
13. 

\ h Lu.11.11, 
&c. 

i Le.19.18. 
Ro.13.8-. 
10. 
Ga.5.14. 



33 But seek ye first e the y kingdom of God, 6 and his 
righteousness ; and all these things shall be added 
f unto you. 

34 Take therefore no thought for the morrow : for 
the morrow shall take thought for the things of s it- 
self. Sufficient unto the day is the evil thereof. 

CHA PTER VII. 

1 Christ, ending his sermon on the mount, reproveth rash judgment, 6 forbd- 
deth to cast holy things to dogs, 7 exhorteth to prayer, 13 to enter in at t.ae 
strait gate, 15 to beware of false prophets, 21 not to be hearers, but deers of 
the word : 24 like houses builded on a rock, 26 and not on the sand. 

JUDGE a not, that ye be not judged. 
2 For with what judgment ye judge, ye shall be 
judged : and with what measure ye b mete, it shall be 
measured to you again. 

3 And why beholdest thou the mote that is in thy 
brother's eye, but considerest not the beam that is in 
thine own eye ? 

4 Or how wilt thou say to thy brother, Let me pull 
out the mote out of thine eye; and, behold, a beam 
is in thine own eye? 

5 Thou hypocrite, first cast out the beam c out of 
thine own eye ; and then shalt thou see clearly to 
cast out the mote out of thy brother's eye. 

6 TT Give not that which is holy unto the dogs, neither 
d cast ye your pearls before swine, lest they trample 
them under their feet, and turn again and rend 
you. 

7 1T Ask, and it shall be given you ; e seek, and ye shall 
find ; knock, and it shall be opened unto you : 

8 For every one that asketh f receive th ; and he that 
seeketh s findeth ; and to him that knocketh it shall 
be opened. 

9 Or what man is there of you, whom if his son ask 
bread, will he give him a stone ? 

10 Or if he ask a fish, will he give him a serpent ? 

11 If ye then, being evil, know how to give good gifts 
unto your children, h how much more snail your Fa- 
ther which is in heaven give good things to tnem that 
ask him 1 

12 Therefore all things whatsoever ye would that 
men should do to you, do ye even so to them : for 
i this is the law and the prophets. 



Ver. 33. Seek ye first the kingdom— Religion ; to be sought " before all 
things, and above all things," as having " the promise of the life which now is, 
and of that which is to come." 

Ver. 34. The morrow snail take thought for itself— T\\zX is, it will be time 
enough to care for the morrow when the morrow comes. Every day brings its 
duties and its cares. So Ezra and his companions " offered the daily burnt-of- 
ferings, .... as the duty of every day required." Ezra iii. 4. 

Chap. VII. Ver. 1. Judgz not.— This does not forbid us to judge of men by 
their fruits, i. e. by their lives and principles ; but it forbids us to judge with 
severity, and to condemn wifh censoriousness. 

Ver. 3. The mote .... the beam.— The one a small thorn, or splinter of 
wood. Dr. Lightfoot has shown, that this saying (as well as the preceding) 
was proverbial among the Jews. [Similar to this is the caution given by Horace, 
" When you can so readily overlook your own toickedfiess, Why are you more 
clear sighted than the eagle, or serpent of Epidaurus, in spying out the failing's 
of your friends?"]— Bagster. Compare Numb, xxxiii. 55. Josh, xxiii. 13 

Ver. 4. Let me pull. &c— Doddridge, " Hold still ; I will take," &c. 

Ver. 6. Givenot that.— Apply not the promises to the wicked. 

- ■ ~ - - — ^ 



MATTHEW, VII. 



31 1 



i 



13 ^T Enter ye in j at the strait gate: for wide is the 
gate, and broad is the way, that leadeth to destruc- 
tion, and many there be which go in thereat: 

14 k Because strait is the gate, and narrow is the 
way, which leadeth unto life, and few i there be that 
find it. 

15 IT Beware of false prophets, m which -come to vou 
in sheep's clothing, but inwardly they are ravening 
n wolves. 

16 Ye shall know them by heir ° fruits. Do men 
gather grapes of thorns, or figs of thistles? 

17 Even so every good tree p bringeth forth good 
fruit ; but a corrupt tree bringeth forth evil fruit. 

18 A good tree cannot bring forth evil fruit, neither 
can a corrupt tree bring forth good fruit 

19 Every <J tree that bringeth not forth good fruit is 
hewn down, and cast into the fire. 

20 Wherefore by their fruits ye shall know them. 

21 IT Not every one that saith unto me, Lord, Lord, 
r shall enter into the kingdom of heaven ; but he that 
doeth the will of my Father winch is in heaven. 

22 Many will say to me in that^day, Lord, Lord, have 
we not prophesied s in thy name? and in thy name 
have cast out devils 1 and in thy name done many 
wonderful works ? 

23 And then will I profess unto them, I never knew 
you : depart from t me, ye that work iniquity. 

24 IT Therefore * whosoever heareth these sayings of 
mine, and doeth them. 1 will liken him unto a wise 
v man, which built his kouse upon a rock : 

25 And the rain descended, and the floods •eame : and 
the winds blew, and beat upon that house ; and it fell 
not: for it was founded upon a w rock. 

26 And everyone that heareth these sayings of mine, 
and deeth them not, shall be likened unto a foolish 
x man, which built his house upon the sand : 



A. M. 4031. 
A. D. 27. 



j 1m. 13-24. i 

k or, How. '■; 

■3 e.20.16.' 
25.1.. 12. I 
Ro.9.27, ! 
29. 

mDe.13.1.. 
3. 

Je.23.13.. 
1€. 
i Jn.4.1. 

n Ac.20.29 , 
..31. 

o c. 12.33. 

t> Le:6.43, 
45. 

q c.aio. 

Jn.6.15. 
r Is. 48. 1,2. 

©.25.11,12' 

Lu.6.46. 

13.25. 

Ro.2.13. 
€ Nu.24.4. 

IK1.22.U,! 

&c. 

Ja. 23. 13, 

&c. 

Ac. Yd. 13.. 

15. 

1 Co. 13.2. 
t Ps.5.5. 

■e.25.41. 

Re.22.15. 

u Lu.6.47, 
•&c. 

v Ps.l 11.10. 
119.99,130 

wPs.S2.13.. 
15. 

x 1 Sa.2.30. 
Je.8.9. 



\ 



Ver. 13. The strait. g(Ue.— Dr. Whitby explains this as referring to a wicket 
gate, admitting but one i\pt3on at a time, and that not without some difficulty. 
These (he says) were ik?ed on occasions of marriage feasts, &c.^ a porter was 
placed to keepimproper persons from pressing in. and when allthe company in-' 
vited were assembled, the door was shut. Mat. xxv. 10. 

Ver. 13, 14. Enter ye. in.— Ate these verses consistent with tke Salvation of 
all men ? See Luke xiii. 23—30. 

Ver. 15. B^ivare of false prophets^— In Jeremiah xxiii. 17, 21, false prophets 
are represented as saying to the wicked, "the Lord bath said ye shall have 
peace — no evil shall come upon you."— The Saviour, after ^declaring the start- 
ling tact, that many iose their souls, cautions all tofoeware-of those who teach 
a contrary doctrme. By their fruits ye shall Jcn&io or distinguish them : an 
unholy life, a graceless -heart. I 

Ver. 17, 18. A corrupt tree — " An evil tree." The Oreek word does not al- 
ways signify corrupt, or rotten ; hutof a bad kind, like the rejected fishes, ch. 
xviii. 43. Campbell. 

Ver. -26. By their fruits.— 1 " By their fruits ye shall know them," is certainly 
the best rule to judge, both of preachers and their doctrines. The fruits here 
referred to, are those virtues and graces of the Holy Spirit ©n which our Lord 
has pronounced his blessing in the opening of this discourse, — meekness, hu- 
mility, puwty, and a peaceable disposition ; none of which belong to the cha- . 
racter of loolves. 

Ver. 21. The kingdom, of heaven— Has two departments, grace and glory 
but the expression must evidently refer to the latter. 

Ver. 23. Never kneio you — As a true disciple. 

Ver. 26. Upon the sand. — " The fishermen in Bengal build their huts, in the 



M_. 



il 



r — 
U 32 



MATTHEW, VIII. 



^ 



A. M. 4831. 
A. D. 27. 

y 1 Cov&13. 



z He.l8i2S v 
27. 



a Jc.25.QS. 
Ma.6.2. 



CHAP. 8. 

a Ma. 1.40, 
&c 

Lu.&I2 T 
&c. 



b e.9.39. 
Ma.&43. 



c I.e. 14.3, 



d Lu.7.2, 

&c. 



e Ps.10.17. 
Lu.l5.1&, 
21. 

f Ps.33.9 

107.20. 



g C.15.2& 



h Is.2 2;3. 
I^t.lS.29. 
Ac. 11.18. 
Ep.3.6. 
Re. 7.9. 



27 And the rain descended, and the floods came, and 
the winds blew, 7 and beat upon that house ; and it 
fell : and great was * the fall of it. 

28 And it came to pass T when Jesus had ended 1 tese 
sayings, the people were astonished a at his doctrine : 

29 For he taught tbem as one having authority, and 
not as the scribes. 

CHAPTER VIII. 

2 Christ elearoseth tire leper, 5 healeth the centurion's servant, 14f Peter's 
mother-m-law y 16 and many other diseased : 18 showeth how he is to be fol- 
lowed : 23 stilteth ths> tempest on the sea, 23driveth the devils out of two men 
possessed, 31 and suffereth them to go into the swine. 

WHEN he was come down from the mountain, 
great multitudes followed him. 

2 And, behold, there came a leper a and worshipped 
him, saying, Lord, if thou wilt, thou canst make me 
clean. 

3 And Jesus put forth his hand, and touched him, 
saying, I will ; be thou clean. And immediately his 
leprosy was cleansed. 

4 And Jesus saith unto him, See thou tell b no man; 
but go thy way, show thyself to the priest, and offer 
the gift that Moses commanded, e for a testimony 
unto them. 

5 IT And when Jesus was entered into Capernaunij 
there came unto him a d centurion, beseeching him, 

6 And saying, Lord, my servant lieth at home sick 
of the palsy, grievously tormented. 

7 And Jesus saith unto him, I will come and heal him. 

8 The centurion answered and said, Lord, I am not 
worthy that e thou shouldest come under my roof : 
but speak the word f only, and my servant shall be 
healed. 

9 For I am a man under authority, having soldiers 
under me : and I say to this man, Go, and he goeth ; 
and to another, Come, and he cometh ; and to my 
servant, Do this, and he doeth it. 

10 When Jesus heard it, he marvelled, and said to 
them that followed, Verily I say unto you, I have not 
found so great s faith, no, not in Israel. . 

.1 And I say unto you, That h many shall come from 



i 



ii 



dry season, on the beds of sand from which the river has retired. When the 
rains set in, which they often do very suddenly, accompanied with north- 
west wind's, the water pours down in torrents front the mountains. In one night, 
multitudes of these huts are frequently swept away, and the place where they 
stood is, the next morning, undiscoverable." Ward's Hindoos. 

Ver. 27. And the rain descended.— -In Palestine tire quantity of rain that falls 
between seed time and harvest is very great. Sometimes it descends in to?rents. 
The brooks are suddenly filled, and streams that were scarcely noticed before, 
swell into the likeness of rivers rushing in every direction through the land, and 
sweeping away houses and cattle that may fall in their way. Bib. Antiq. 

Ver. 29. And not as the scribes.— The pcribes used to say, Rabbi such-a- 
one says so and so : Jesus spake as one sent from God, " Verily I say unto 
you." 

Chap. VIII. Ver. 4. For a testimony unto them—Fyrst, to the " priests, " for 
though one only was sufficient to pronounce him cured, others would probably 
inquire into it ; and, secondly, to the people, who would eventually learn the 
truth of the miracle through their means. 
Ver. 5. A centurion. — [A centurion was a captain of a Irundred men, so> call- 
' ed from centum, a hundred. It was a Roman military title ; and therefore this 
\ officer may be concluded to have been a Gentile. I — Bagster. 

XTr%* £ 'rV>-**/Mi ovk tort C*rt/*\Mr\T\oll 4 * & ffl»/»trwl *' **v <li^f).iioanft 



r- 



Ver. 6. Tormented— Campbell, " Afflicted." or distressed'. 



1 



MATTHEW, VIII. 



33 



A. M. 4031. 
A. D. 27. 






P 



i 



I 

I 

ii 



the east and west, and .shall sit down with Abraham, 
and Isaac, and Jacob, in the kingdom of heaven./? 

12 But the children of the i kingdom shall be cast 
out into outer darkness : there shall be weeping j and 
gnashing of teeth. 

13 And Jesus said unto the y centurion, Go thy way j 
and as thou hast believed, so be it done unto thee. 
And his servant was healed in the selfsame hour. 

14 IT And when Jesus was come into Peter's house, 
he saw his wife's mother fc laid, and sick of a fever. 

15 And he touched her hand, and the fever left her: 
and she arose, and ministered unto them. 

16 IF When the even was come, they brought unto 
him many i that were possessed with devils: and he 
cast out the spirits with his word, and healed all that 
were sick : 

17 That it might be fulfilled which was spoken by 
m Esaias the prophet, saying, Himself took our in- 
firmities, and bare our sicknesses. 

1 8 ITNo w when Jesus saw great multitudes about him, 
he gave commandment to depart unto the other side. 

19 And a certain scribe came, and said unto him, 
Master, I n will follow thee whithersoever thou goest. 

20 And Jesus saith unto him, The foxes have holes., 
and the birds of the air have nests ; but the Son of 
man hath not where to lay his head. 

21 And another of his disciples said unto him, Lord, 
sufler me first to go and bury my father. 

22 But Jesus said unto him, Follow me; and let the 
dead bury their dead. 

23 If And when he was entered into a ship., his disci- 
ples followed him. 

24 And, behold, p there arose a great tempest in the 
sea, insomuch that the ship was covered with the 
waves : but he was asleep.d 

25 And his disciples came to him } and awoke him, 
saying, Lord, save us : we perish. 

26 And he saith unto them, Why are ye fearful, O ye 
of little faith ? Then he arose, and rebuked q the 
winds and the sea ; and there was a great calm. 

27 But the men marvelled, saying, What manner of 
man is this, that even the winds and the sea obey him! 

Ver. n. Shall sit—\Skall recline, i e. at table ; referring to the recumbent \ 
posture used try the easterns at their meals.]— Bagster. 

Ver. 14. Laid— That is. on a bed, or couch. 

Ver. 15. Unto them—That is, Jesus and those with hroi. But Campbell eays, 
many MSS. read " him," which he prefers. 

Ver. IS. He east out the spirits.— This seems to contradict the idea, that 
the demons svere merely diseases ; they were " spirits." 

Ver. 17. That it ?night—Qr " thus it was." Himself took our infirmities. 

This passage of the prophet Isaiah is expressly referred to the Messiah by the 
Targumist, who renders, " Surely he will pray for our sins," &c. In the Tal- 
mud is this remarkable passage,—" What is the name of the Messiah ? Some 
said, Leprous : according to that, Surely he hath borne our sicknesses, &c. A nd 
Messiah sitteth .in the gate of the city. And by what gign may he he known ? 
He sitteth among the diseased poor." It is also said, in Zohar, that all the; 
diseases, all the griefs, and all the punishments due to Israel, shall be borne by 
him. Christ fulfils the prophecies in all respects, and is himself their completion. 

Ver. 22. Let the dead bury their dead— That is, let the spiritually dead em- 
ploy themselves in burying those who are literally so. Doddridge and Campbell. 



a prophe- 
cy of the 
calling of 
the Gen- 
tile 
church. 



i c.7.22,23. 

j c.13.42, 

50. 

y A centu- 
rion was 
centuricB 
prefectus, 
a captain 
of a hun- 
dred men, 
so called 
from cen~ 
turn, a 
hundred. 

k Ma. 1.30, 
31. 

Lu.4.38, 
39. 

1 Ma.1.32, 
&c 

m Is.53.4. 
I Pe.2,24. 

a Lu 9.57, 

58. 

o lKi.19.20. 

p Mh.4. 
37,&c. 
Lu.8.23, 
&c. 

If Jesus 
appears to 
sleep, he 
may be a- 
wakened 
by prayer 

q Job 38.11. 
Ps.89.9. 
107.29. 



34 



MATTHEW, IX. 



I 



i 

I 






i 



A. M. -i031. 
A D. 27. 



r Ma.5.1. 

Lu. 8.26, 



e Job 1. 10. 
L2.£,3.,6 



t Ds.U.8. 
Is.65.3 4. 



u Job 21.14. 
Lu.5.8. 
Ac. 16.33. 



CHAP. 9. 



a M;i.2.3, 
&c. 

Lu.5,18, 
&c. 



b Ma.5.34. 



28 IT And r when he was come to the other s^de into 
the country of the Gergesenes, there met him two pos- 
sessed with devils, coming out -of the tombs, exceed- 
ing fierce, so that no man might pass by that way. 

29 And, behold, they cried out, saying, What have 
we to do with thee, Jesus, thou Son of God? art thou 
come hither to torment us before the time -1 

30 And there was a good way off from them a herd 
of many swine feeding. 

31 So the devils besought him, saving, If thou cast 
us out, suffer * us to go away into the herd of t swine. 

32 And he said unto them, Go. And when they were 
come out, they went into the herd of swine : and, be- 
hold, the whole herd of swine ran violently down a 
steep place into the sea, and perished in the waters. 

33 And they that kept them fled, and went their ways 
into the city, and told every thing, and what was be- 
fallen to the possessed of the devils. 

34 And, behold, the whole city came out to meet Je- 
sus : and when they saw him, they besought him that 
he would depart u out of their coasts. 

CHAPTER IX. 

2 Christ cnriitf one sick <A the palsy r 9 ealkth Matthew from the ireceipt of 
custom, 10 eateth with publicans and sinners, 14 defended) his disciples for 
not fasting, 20 ciurcih the bloody iss«e, 23 raiseth from detail Jairas' daughter, 
27 giveth sight to two blind men, 32 healed) a dsuaib uian possessed of a 
devil, 36 and hath compassian of the multitude. 

1 A ND he entered into a ship, and passed over, and 
-£*- came into his own city. 

2 And, a behold, they brought to him a man sick of 
the palsy, lying on abed : and Jesus seeing their faith 
said unto the sick of the palsy j b Son, be of good 
cheer ; thy sins be forgiven thee. 






? 



Ver. 28. Ger.g'esenes — The same as Gadarenes, according to Doddridge. 
Wetstei,n and Campbell think this word was introduced by Grigen on conjec- 
ture, and that the original word was Gadarenes. So in Mark v. 1 , and Luke 
via. 26, it is called " the country of the Gadarenes." It is now called Om Keis ; 
and the remains of the sepulchral caverns in which the demoniacs abode are 
still to be seen. Truv. in Syj'ia. If Gadara and Gergese were not the same 
plaee, they were certainly very near each other, and the district intended lay, 

as Lake says, over against Galilee. Coming out of the tombs.— Mr. Forbes, 

speaking of burying places in the East, says, they " frequently afford shelter to 
the wt*ry traveller when overtaken by the night ; and their recesses are also a 
hiding-place for thieves and murdeiers." Mr. Buckingham visited a tomb 
about eight feet liigh, and twelve paces square, which was turned into a family 
residence, and tlw sarcophagus, or stone coffin, used as a provision chest. Orient. 
Lit. No. U83. The parallel passage in Luke \'iii. 27, reads, " out of the city." 
Cannpbell and Doddridge, " Of the city ;" i. e. a citizen-— one who had for- 
merly resided there. 

Ver. 3th A goodivay off. — Campbell, "At some distance;" but probably within 
sight, upon a mountain near the sea shore. Compare Mark v. IK. 

Ver. 3t. Suffer us to go away.— Why the demons should beseech Jesus not 
to send them out of the country, is not so clear. Dr. Doddridge infers from 
Dan. x. 13, 20, that different evil genii (as well as good angels> ' preside over 
distinct regions, under the direction of Satan their prince." 

Ver. 32. The whole herd.— Mark says they were about 2000, and the demon*' 
themselves boast that they were a legion, which at this period contained be- 
tween 4 and 500©, but probably varied like oar regiments, and was often used 
indefinitely, like our terra regiment, for an undefined number. 

CnAP. IX. Ver. 1. His own city — That is, Capernaum, the metropolis of 
Galilee, whither our Lord bad removed from Nazareth, Mat. iv. 13. 

Ver. 2. Lying on a bed.— Doddridge, " Couch," or mattress. Seeing 

their faith— -That is, both of the. sick man and his friends. Thy sins be 

(Luke, " are"). forgiven thee.— Not a prayer, but an affirmation. Campbell. 



■\ 



I 



V 






tr- 



MATTHEW, IX. 



35 



3 And, behold, certain of the scribes said within them- 
selves, This man blasphemeth. 

4 And Jesus knowing their c thoughts said. Where- 
fore think ye evil in your hearts ? 

5 For whether is easier, to say. Thy sins be forgiven 
thee ; or to say, Arise, and walk 1 

6 But that ye may know that the Son of man hath 
power on earth to <i forgive sins, (then saith he to the 
sick of the palsy,) Arise, take up thy bed, and go unto 
thy house. 

7 And he arose, and departed to his house. 

8 But when the multitude saw it, they marvelled, and 
glorified e God, which had given such power unto men. 

9 If And f as Jesus passed forth from thence, he saw 
a man, named Matthew, sitting at the receipt of cus- 
tom : and he saith unto him, Follow me. And he 
arose, and followed him. 

10 IT And it came to pass ? as Jesus sat at meat in the 
house, behold, many publicans and sinners came and 
sat down with him and his disciples. 

11 And when the Pharisees saw it, they said unto his 
disciples, Why eateth your Master with publicans and 
s sinners ? 

12 But when Jesus heard that, he said unto them, 
They that be whole need not a physician, but they 
that are sick. 

13 But go ye and learn what that meaneth, I h will 
have mercy, and not sacrifice : for I am not come to 
call the righteous, but sinners to » repentance. 

14 17 Then came to him the disciples of John, saying, 
Why do we and the Pharisees /?fast oft, but thy disci- 
ples fast not 1 



A. M. 4031. 
A. M. 27. 

c Ps.139.£ 
Ju.S.91, 
25. 

fte.4.12, 
13. 
Re. 2.2a 

d Mi.7.18. 

<s Ac.4.21. 
Ga.1.24. 



f Ma.2.14. 
Lu.5.27, 

&3. 



g all.!£. 

Lu.15.2. 
He.5.2. 



h Pr.21.3. 
Ho.6.6. 
Mi.G.8. 
c.12.7. 

i Lu.24.47. 
Ac.5.31. 
2 Pe.3.9. 







these 

were fasts 
voluntari- 
ly under- 
taken 
without 
command 
from God. 



f As the palsy is frequently produced by intemperance, it is probable, from our 
Lord's gracious declaration, that it was the case in the present instance.] — B. 

Ver. 3. Certain of the scribes. — See note on chap. v. 20. Within them- 
selves.— The Greek phrase (en autai-s) is sometimes used in the sense of 
"among themselves," as in chap. xvi. 8 ; but mark here explains it by " in 
their hearts." See also ver. 21. 

Ver. 4. Wherefore think ye evil.— Doddridge, ("such) evil things." Camp- 
bell, " Why do ye harbour evil thoughts?" 

Ver. 6. Power.— Eeza, Doddridge, &c, "Authority;" so in ver. 8. On 

earth to forgive. — Or, " The Son of man on earth hath authority," &c. Drs. 
Doddridge and J. P. Smith, and others. 

Ver. 9. At the receipt of custom.— 1 The publicans had houses, or booths, 
built for them at the foot of bridges, at the mouths of rivers, and by the sea- 
shore, where they took toll of passengers. Hence we read of the tickets, or 
seals, of the publicans, which, when a man had paid toll on one side of a ri- 
ver, were given him by the publican, to show to him that sat on the other side, 
that it might appear he had paid." Dr. Gill. 

Ver. 19. Many publicans.— This term, anciently, had no relation to the class l! 
of persons whom we call publicans, namely, innkeepers and victuallers. ,; 
These publicans were Jews, employed to collect the Roman tribute, which 
rendered them so odious to their countrymen, as to be ranked always with the 
worst of sinners — both as rapacious in their office, and profane in their conver- 
sation. See Mat. xviii. 17. Luke xviii. 11. 

Ver. 11. Publicans and sinner*.— Bp. Hall remarks, **I do not find where 
Jesus was bidden to any table and refused. If a Pharisee, if a publican, invi- 
ted him, he made no scruple to eo If he sat with sinners, he converted 

them : if with converts, he confirmed and instructed them ; if with the poor, 
he fed them ; if with the rich, he made them richer in grace. At whose board 
did he ever sit, and left not his host a gainer?" 

Ver. 13. Mercy and not sacrifice— That is, "in preference to sacrifice." See 
Hos. vi. 6. 



36 



MATTHEW, IX. 



A M. 4081. 
A. D. 27. 



j c.25.1,10. 
Jn.3.29. 
Re.21.2. 

k ls.22.12. 

J or, raw 
or un- 

wr ought 
cloth. 

m Job 32. 19. 



I 



Ma.5.22. 

4 Lu.8.41, 
tc. 



\ 



& 



ft Jn.11.22, 
25. 



p Ma.5.25. 
Lu.8.43. 

q Ac. 19. 12. 

r Lu.7.50. 
17.19. 
18.42. 
Ac 14.9. 

s Jn.4.53. 

t Ma. 5. 38. 
Lu.8.51. 

u 2Ch.35. 
25. 

v Ac.20.10. 

w2Ki.4.33, 

&c. 

x or, this 
fame. 

y c. 15.22. 
20.30,31. 



15 And Jesus said unto them, Can the children of 
the bride-chamber mourn, as long as the bridegroom 
j is with them? but the days will come, when the 
bridegroom shall be taken from them, ana then sh ill 
k they fast. 

16 No man putteth a piece of i new cloth unto an old 
garment, for that which is put in to fill it up taketh 
from the garment, and the rent is made worse. 

17 Neither do men put new wine into old bottles : 
else m the bottles break, and the wine runneth out, and 
the bottles perish • but they put new wine into new 
bottles, and both are preserved. 

18 IT While n he spake these things unto them, be- 
hold, there came a certain ruler, and worshipped him, 
saying, My daughter is even now dead : but come ana 
lay thy hand upon her, and she shall °live. 

19 And Jesus arose, and followed him, and so did his 
disciples. 

20 IF P And, behold, a woman, which was diseased 
with an issue of blood twelve years, came behind Aim, 
and touched the hem of his i garment : 

21 For she said within herself, If I may but touch 
his garment, 1 shall be'whole. 

22 But Jesus turned him about, and when ho saw 
her, he said, Daughter, be of good comfort ; thy r faith 
hath made thee whole. And the woman was made 
whole from that s hour. 

23 H And t when Jesus came into the ruler's house, 
and saw the u minstrels and the people making a noise, 

24 He said unto them, Give place : for the maid is 
not v dead, but sleepeth. And they laughed him to scorn. 

25 But when the people were put w forth, he went in> 
and took her by the hand, and the maid arose. 

26 And x the fame hereof went abroad into all that 
land. 

27 If And when Jesus departed thence, two blind men 
followed him, crying, and saying, Thou son of y David, 
have mercy on us. 



Ver. 15. The children of the bride-chamber— Namely, the guests invited to 
celebrate the marriage. 

Ver. 16. A piece of new cloth— Literally, " unfulled ;" i. e. unfinished cloth : 
a proper type of a new disciple. [Or, raw, or, unwrought cloth, the rough ana 
unpliant sides of which would not suit the soft old cloth, but would tear away 
the edges to which it was sewed, and make the rent worse.]— Bagster. 

Ver. 17. Old bottles. — [That is, skin bottles, which were, and still are, com- 
monly used in the East ; and when old, they must necessarily burst through 
. the fermentation of the new wine put into them ; but by putting the new wine 
" into strong new bottles, both might be preserved.]— Bagster. 

Ver. 18. A certain ruler— Namely, of the Synagogue," Luke viii. 50. This 

reconciles this account with that of Mark and Luke. Even now dead. — 

Campbell, " Is by this time dead ;" i. e. he left her apparently at the last gasp, 
and concluded she must, by this time, have departed. 

Ver. 20. Hem {Doddridge and Campbell, " fringe") of his garment— Which 
every Jew was commanded by the law to wear. 

Ver. 23. Minstrels.— Gr. " Flute-players," or pipers, who commenced the 

lament, and were followed by the professional mourning women, and as appears 

in the present instance, by all present. The introduction of instruments on this 

occasion, is thought to nave been, at this period, a novel practice, borrowed 

s from the heathen. 

Ver. 27. Thou Son of David.— By this it is evident that these men took Je- 
suit to be the Messiah. 



•-- 



MATTHEW, X. 



37 



A. M. 4031. 
A. D- 27. 



28 And when he was come into the house, the blind 
men came to him : and Jesus saith unto them, Believe 
ye that I am able to do this 1 They said unto him, 
Yea, Lord. 

29 Then touched he their eyes, saying. According to 
your faith be it unto you. 

30 And their eyes were opened ; and Jesus straitly 
charged them, saying, See that no man know l it. 

31 But they, when they were departed, spread abroad 
his fame in all that country. 

32 ir As they went out, behold, they brought to. him 
a dumb man a possessed with a devil. 

33 And when the devil was cast out, the dumb 
b spake : and the multitudes marvelled, saying, It was 
never so seen in Israel. 

34 But the Pharisees said, He c casteth out devils 
through the prince of the devils. 

35 And d Jesus went about all the cities and villages, 
teaching in their synagogues, and preaching the gos- 
pel of the kingdom, and healing every sickness and 
every disease among the people. 

36 IT But when he saw the multitudes, he was moved 
with compassion on them, because they e fainted, and 
were scattered abroad, as sheep f having no shepherd. 

37 Then saith he unto his disciples, The harvest 
S truly is plenteous, but the labourers are few ;. 

38 Pray ye therefore the Lord of the harvest, that he 
will send forth h labourers into his harvest. 

CHAPTER X. 

1 Christ sendeth out his twelve apostles, enabling them with power to do mira- 
cles, 5 giveth them their charge, teacheth them, 16 cornforteth them against 
persecutions : 40 and proniise'Ji a blessing to those that receive them. 

A ND when he had called unto him his twelve dis- 
-^- ciples, he a gave them power » against unclean 
spirits, to cast them out, and to heal all manner of 
sickness, and all manner of disease. 

2 Now the names c of the twelve apostles are these ; 

Ver. 32. With a devil.— Doddridge, " a demon." So ver. 33, 34. It is evi 
dent from this expression, that the Pharisees, hy demons, did not mean the 
souls of departed heroes (as did the Greek, and other Gentile nations) hut the 
apostate spirits who sided with Satan in his apostacy. In the Jewish sense, a 
demon was an evil angel, subject to the dominion of Satan — and having great 
influence in afflicting the human race with natural and moral evils. 

Ver. 33. The dumb spake. — It seems evident that this man was dumb, not 
from any natural defect, but from the power of an evil spirit ; for when the 
evi! ti« rit was expelled, he was immediately capable of speaking. The spec- 
tators were justly surprised at these multiplied and > astonishing miracles ; for in 
one afternoon our Lord had raised the daughter of Jairus from the dead, heal- 
ed u woman with s.n issue of blood, restored two blind men to sight, and cured 
this dumbdemoniac r and all this in Capernaum, one of the places which the Sa- 
yiovr so fearfully denounced for continuing impenitent sinners after behold- 
ing \ lis miracles. 

Ver. 36. The harvest . . .is plenteous.— 1 ' Five hundred millions of souls," ex- 
claims a missionary, "are represented as being unenlightened! I cannot, if I 
would, give up the idea of being a missionary, v Mile I reflect upon this vast num- 
ber of my fellow-sinners, who are perishing tor lack of knowledge. Five hundred 
millions! intrudes itself upon my mind wherever 1 go, and however I am em- 
ployed. When I go to bed, it is the last thing that recurs to my memory ; if I 
awake in the night, it is to meditate on it alone ; and in the morning, it is 
generally the first thing that occupies my thoughts." 

Chap. X. Ver. 2. Twelve apostles.— The terra A.pos*le literally means, a 
person sent upon some errand, and is in its derivation equal' to Missionary : lb« 
Apostles, however, if Missionaries, were in theirs* instance, Ho?ne-mi3s\on- 



i If,. 42.2. 
52.13. 
c.1 2. 16. 

a c. 12.22. 
Lu. 11.14. 

b Is.35 % 

c c. 12.24. 
Ma. 3. 22. 
Lu.11.15. 

d c.4.23. 

e or, were 
tired and. 
lay down 

f Nu.S7.17. 
lKi.22.17. 
Eze.34.5. 
Zee. 10.2. 

g Ln.10.2. 
Jn.4.35. 

h Ps.68.11 



CHAP. 10. 

a Ma.3.13, 
14. 

6.7, &c. 
Lu.9.1, 
&c. 

b or, over. 

c Lu.6.13. 



S8 



MATTHEW, X. 



H 



A. M. 4031. 
A. D. 27. 



d 2Ki.17.24. 

Jn.4.5,9, 
20. 

e Ac. 13.46. 



i Ps.119 
17G. 

)s.53.fc. 

Je.50.6,1? 

Eze.34.5, 

6,8. 

I Pe.2.25. 

c c.3.2. 
4.17. 
Lu.9.2. 
10.9. 



h Ac 8.18, 
20. 



i or, get. 

j Lu.22.35. 
1 Co.9.7, 
&c. 

k a staff. 

1 Lu.10.7, 

&c 

mPs.35.13. 

n Ne.5.13. 
Ac. 13. 51. 
18.6. 



o c 11.22, 

24. 



The first, Simon, who is called Peter, and Andrew 
his brother, James the son of Zebedee, and John his 
brother ; 

3 Philip, and Bartholomew ; Thomas, and Matthew 
the publican ; James the son of Alpheus, and Lebbeus, 
whose surname was Thaddeus ; 

4 Simon the Canaanite, and Judas Iscariot, who 
also betrayed him. 

5 IT These twelve Jesus sent forth, and commanded 
them, saying, Go not into the way of the Gentiles, 
and into any city of the Samaritans d enter ye not : 

6 But go e rather to the lost f sheep of the house of 
Israel. 

7 And as ye go, preach, saying, s The kingdom of 
heaven is at hand. 

8 Heal the sick, cleanse the lepers, raise the dead, 
cast out devils : h freely ye have received, freely give. 

9 i Provide j neither gold, nor silver, nor brass m your 
purses, 

10 Nor scrip for your journey, neither two coats, 
neither shoes, nor yet k staves : for l the workman is 
worthy of his meat. 

. 11 And into whatsoever city or town ye > shall enter, 
inquire who in it is worthy ; and there abide till ye go 
thence. 

12 And when ye come imo a house, salute it. 

13 And if the house be worthy, let your peace come, 
upon it : but if it be not worthy, let your peace return 
m to you. 

14 And whosoever shall not receive you, nor hear 
your words, when ye depart out of that house or city, 
shake n off the dust of your feet. 

15 Verily I say unto you, It ° shall be more tolerable 
for the land of Sodom and Gomorrah in the day of 
judgment, than for that city.. 



i 



aries. But the sacred writers usually confine the term to the twelve, and to 
St. Paul. They are probably coupled together as Christ sent them forth. Mark 
tells us that the Lord sent them forth by two and two.— — Peter— commonly 

called Simon Peter. James.— This name in Greek is Jacob, the same as that 

of the Patriarch. 

Ver. 3. Lebbeus— Also called " Jude," and author of the Epistle. 

Ver. 5. Samaritans. — Inhabitants of the city or region of Samaria ; a race of 
people who sprung originally from an intermixture of the ten tribes with Gen- 
tile nations. The name of Samaritan was a term of reproach among the Jews, 
and all intercourse between them carefully avoided. 

Ver. 7. As ye go, preach— Doddridge and Campbell, "Proclaim." It is 
the office of a herald that is here alluded to. 

Ver. 8. Raise the dead. — There is no instance on record of the Apostles /ais- 
ing any dead person till after the day of Pentecost. 

Ver. 9. In your purses.— Gr. zones, or girdles, the folds of which usually 
formed their purses. 

Ver. 10. Neither two coats, &c. — Perhaps the most correct English version 
would be, " No change of coats, or shoes, or staves ;" that is. nothing unne- 
cessary for their journey, which was to be short, and in haste. Compare Ex. 
xii. 11. Worthy of his meat.— Campbell, " Of his maintenance.'' 

Ver. 11. Who in it is loorthy— The worthiness here referred to, is evidently 
that of character : they were to inquire for persons of repute for piety, benevo- 
lence, and hospitality, and then receive their offered kindness ; not wandering 
from house to house, with idle curiosity, but saluting them with words of 



peace, and imploring on them all its blessings. 

Ver. 12. Salute it. — The usual salutation was a salam : 
this house 1" Such is the custom in the East to this day, 



i. e " peace be ui ito 



f 



^1 



MATTHEW, X. 



39 



A. M. 4031. 
A. D. 27. 

p Ro.16.19. 
Ep 5.15. 

q oT,simple 

r Phi. 2. 15. 

s Phi. 3. 2. 

t c.24.9. 
Ma. 13.9. 

u Ac.5.40. 
2 Co. 11. 
24. 

v Ac.c.24, 



16 If Behold, I send you forth as sheep in the midst 
of wolves : be ye therefore P wise as serpents, and 
s harmless r as doves. 

17 But beware s of men : for * they will deliver you 
up to the councils, and they will scourge u you in their 
synagogues; 

18 And v ye shall be brought before governors and 
kings for my sake, for a testimony against them and 
the Gentiles. 

1U But w when they deliver you up, take no thought 
how or what ye shall speak : for it shall be given you 
in that same hour what ye shall speak. 

20 For it is not ye that speak, but the Spirit of your 
Father which speaketh in you. 

21 And the brother shall deliver up the brother to 
death, and the father the child : and the children shall 
rise up against their parents, and cause them, to be 
put to death. 

22 And ye shall be hated of all men for my name's 
sake : but x he that endureth to the end shall be saved. 

23 But when they persecute you in this city, flee 
y ye into another : for verily I say unto you. Ye shall 
not a have gone over the cities of Israel, till the Son 
of man be come. 

24 The a disciple is not above his master, nor the ser- 
vant above his lord. 

25 It is enough for the disciple that he be as his mas- 
ter, and the servant as his lord. If b they have called 
the master of the house c Beelzebub, how much more 
mall tkey call them of his household 7 

26 Fear them not therefore : for d there is nothing 
covered, that shall not be revealed ; and hid, that shall 
not be known. 

27 What I tell you in darkness, that speak ye in light : 
and what ye hear in the ear, that preach ve upon the 
house-tops. 

28 And e fear not them which kill the body, but are 
not able to kill the soul : but rather fear him which is 
able to destroy both soul and body in hel 

Ver. IS. Against them.— Hammond and Doddridge, " To them." 

Ver. 23. Son of man-become. — [This coming of the Son of man, or the Mes- 
siah, seems to refer to the subversion of the Jewish state by the Romans.] — B. 

Ver. 25. Beelzebub — (OrBaalzebub) primarily the god-fly worshipped at Ek- 
ron, 2 Ki. i. 2. but afterwards applied to Satan by the Jews ; and applied by 
Jews also to the Son of God himself. See ch. xii. 24. Some derive this mine 
from Heb. words, which signify the God of the dung-hill: which name the 
Jews gave Satan, as being the author of all the pollutions and abomina :ions 
of idol worship. 

Ver. 27. in darkness— i. e. privately: in light — i. e. publicly. "In open 

day " as we say. 

Ver. 28. Sot*, and bod]/ in hell.— Does hell, in this passage, .Tiean only the 
valley of Hinn-mi, a place near Jerusalem, rendered odious by its having been 
a scene of cruelty and pollution, and in which worms were found, and a fire 
was kept up to consume the carcasses and offals of various kinds that were 
thrown into it? The body, it is granted, might be destroyed in this place ; but our 
Saviour speaks of the soul being destroyed in Gehenna. Does it not then desig- 
nate a place far more terrible than the valley of Hinnom 7 The worms in this val- 
ley died, and the tire was often quenched ; and while it burned, it consumed 
nothing more than the body. But the Gehenna with which sinners are threaten- 
ed, is a flame that seizes the soul, and is never quenched. Of this place of 
endless wrath, the valley of Hinnom, with its past idolatries and cruelties, 



wMa.13. 
11. 

Lu.12.ll. 
21.14,15. 

x De.12.12, 
13. 
Re. 2. 10. 

y Ac.8.1. 

z or, e?id, or, 
finish. 



a Lu.6.40. 
Jn.13.16. 
15.20. 

W Jn.8.48 

c Beelzebub 

d Ma. 4. 22. 
Lu. 12.2,3 
I C®.4.5. 

e Is. 8. 12, 
13. 

51.7,12. 
1 Pe.3. 14. 



40 



MATTHEW, X. 



A. M. 4031. 
A. D. 27. 

f In value, 
one cent 
and a 
half, a 
10th part 
of the Ro- 
man 
penny. 
c.18.23. 

g Ac.27.34. 

h Re.3.5. 

i 2TL2.12. 

i Lu. 12.49, 
53. 

k Mi.7.5,6. 

1 Ps.41.9. 

m Lu.14.26. 
n c. 16.25. 

o c.18.5. 
25.40,45. 
J n. 12.44. 

p IKi. 17.10. 
He. 6. 10. 



29 Are not two sparrows sold for a f farthing? and 
one of them shall not fall on the ground without your 
Father. 

30 But s the very hairs of your head are all numbered. 

31 Fear ve not therefore, ye are of more value than 
many sparrows. 

32 Who soever therefore shall confess me before men, 
him h will I confess also before my Father which is in 
heaven. 

33 But i whosoever shall deny me before men, him 
will I also deny before my Father which is in heaven. 

34 Think not that I am come to send peace on earth : 
J I came not to send peace, but a sword. 

35 For I am come to set a man at variance k against 
his father, and the daughter against her mother, and 
the daughter-in-law against her mother-in-law. 

36 And l a man's foes shall be they of his own house- 
hold. 

37 He ra that loveth father or mother more than me 
is not worthy of me: and he that loveth son or daugh- 
ter more than me is not worthy of me. 

38 And he that taketh not his cross, and followeth 
after me, is not worthy of me. 

39 He "that findeth his life shall lose it : and he that 
lcfseth his life for my sake shall find it. 

40 IT He ° that receiveth you receiveth me, and he 
that receiveth me receiveth him that sent me. 

41 He p that receiveth a prophet in the name of a 



with its blood and pollution, with its devouring worms and consuming fires, 
was, no doubt, the most striking image that could be suggested to the mind of 
a Jew. 

Ver. 31. Than many sparrows.— The Rev. Mr. Nosw or thy, who died in 
1677, had, from the persecuting spirit of the times, been imprisoned at Win- 
chester, where he met with much cruel usage. After his release, he was se- 
veral times reduced to great straits. Once, when he and his family had break- 
fasted, and had nothing left for another meal, his wife, lamenting her condi- 
tion, exclaimed, " What shall I do with my poor children ?" He persuaded her 
to walk abroad with him, and seeing a little bird, he said, "Take notice how 
that little bird sits and chirps, though we cannot tell whether it has been at 
breakfast ; and if it has, it knows not whither to go for a dinner. Therefore 
be of good cheer, and do not distrust the providence of God ; for are we not 
better than many sparrows ?" Before dinner time they had plenty of provisions 
brought them. Thus was the promise fulfilled, " They who trust in the Lord 
shall not want any good thing." 

Ver. 34. Peace on earth.— Doddridge, " On the land," namely, of Ju 
dea; and certainly the words apply in a peculiar manner to that country, 
where the gospel met, in the first instance, with the most inveterate opposi- 
tion from those for whose salvation it was peculiarly designed. It is the gospel 
of peace ; but men war against it. [An energetic mode, as Dr. Campbell re- 
marks, of expressing the certainty of a foreseen consequence of any measure, 
as if it were the purpose for which the measure was adopted. Our Lord here 
refers to their own traditions : " A little before the coming of the Messiah, the 
son shall insult the father, the daughter rebel against her mother, the daughter- 
in-law against the mother-in-law, and each man shall have his own househ )ld 
for his enemies." Again, " In the age in which the Messiah shall come, the 
young men shall turn the elders into ridicule, the elders shall rise up against 
the youth," &c. All these things took place after the rejection of Christ, as 
may be seen in the terrible account which Josephus gives of these times.]—/?. 

Ver. 33. That taketh not his cross.— Alluding to criminals being compelled «o 
bear their own cross, as was our Saviour. Jn. xix. 17. 

Ver. 36. They of his oxon household. — The gospel, by reason of men's op- 
position to it, will cause much variance, even between nearest relatives. 

Ver. 41. A prophet— That is, a messenger from God, whether under the Old 
Testament or the New. 



> —- ■ «frd 



MATTHEW, XI. 



41 



i 



prophet, shall receive a prophet's reward ; and he that 
receivetn a righteous man in the name of a righteous 
man, shall receive a righteous man's reward. 
42 And whosoever shall give to drink unto one of 
these little ones a cup of cold water only in the name 
of a disciple, verily I say unto you, he shall in no 
wise lose his reward. 

CHAPTER XI. 

2 John sendeth his disciples to Christ. 7 Christ's testimony concerning John. 
18 The opinion of the people, both concerning John and Christ. 20 Chrisl 
npbiaideth the untlnfliktulness and unrepeittance of Chorazin, Bethsaida, and 
Capernaum : '25 and praising his father's wisdom in revealing the gospel to 
the simple. 23 he called) to him all such as feel the burden of their sins. 

A ND it came to pass, when Jesus had made an 
■*-*- end of commanding his twelve disciples, he de- 
parted thence to teach and to preach in their cities. 

2 IT Now » when John had heard in the prison the 
works of Christ, he sent two of his disciples, 

3 And said unto him, Art thou he that should come, 
or do we look for another ? 

4 Jesus answered and said unto them, Go and show 
John again those things which ye do hear and see : 

5 The blind receive their sight, and the lame walk, 
the lepers are cleansed, and the deaf hear, the dead 
are raised up, and the poor have the gospel preached 
to them. 

6 And blessed is he, whosoever shall not be offended 
b in me. 

7 IT And as they departed, Jesus began to say unto 
the multitudes concerning John, What c went ye out 
into the wilderness to see'] A reed shaken with the 
d wind ? 

8 But what went ye out for to see? A man clothed 
in soft raiment ? behold, they that wear soft clothing 
are in kings' houses. 

9 But what went, ye out for to see? A prophet? yea, 
I say unto you, and more than a prophet. 

10 For this is fie, of whom it is e written, Behold, I 
send my messenger before thy face, which shall pre- 
pare thy way before thee. 

11 Verily I say unto you, Among f them that are 
born of women there Hath not risen a greater than 
John the Baptist: notwithstanding, she that is least 
in the kingdom of heaven /?is greater than he. 

12 And from the days of John the Baptist until now 
the kingdom of heaven h suffereth violence, and the 
violent i take it by force. 



A. M. 4031. 
A. D. 27. 



CHAR 11. 

a Ln.7.18, 

ate. 

b ls.S.14, 
15. 
lCo.1.22, 

23. 

1 Pe.2.8. 

c Lu.7.24.. 
30. 



d Ep.4.14. 
Ja.1.6. 



e Is 40 .3. 
Mai. 3.1. 
Lul.76. 



f Jn.5.35. 

g Jn.1.15, 
27. 
3.30. 

/j John as 
Christ's 
messen- 
ger is 
greater 
than the 
old pro- 
phets, but 
after 

Christ he 
who 

comes in 
the ful- 
ness of 
the gospei 
is greater 
than John 

h or, is got- 
ten by 
force, and 
they that 
thrust 
men, take 
it, &c. 



i Lu.16 16. 
Ep.6.11 
..13. 



Chap. XI. Ver. 2. John had heard —John was at this time in prison, and soon 
after suffered for the freedom and fidelity with which he reproved Herod. 

Ver. 3. He that should come— Namely, the Messiah. See chap. hi. 11. 

Ver. 5. The poo?- have the gospel preached to them.— A circumstance little 
less singular than the miracles which Jesus wrought ; for neither Rabbins nor 
philosophers ever condescended to teach the lower classes. 

Ve'\ 6. Offended in me. —Doddridge, "Scandalized (or stumbled) at me." 
The same Messiah who was promised as the foundation stone of his church, 
was also predicted as a stumbling-stone to those who rejected him through unbe- 
lief. See ch. xxi. 44. 

Ver. 8. A man clothed in soft raiment.—" An effeminate courtier, accustom- 
ed to fawning and flattery. You may expect to find such Dersons in palaces, 
1 not >n a wilderness." — Wesley. 



42 



MATTHEW, XL 



A. M. 1031. 
A. D. 27. 



13 For all the prophets and the law prophesied until 
John. 

14 And if ye will receive it % this is Elias, which j was 
for to come. 

15 He k that hath ears to hear, let him hear. 

16 IT But i whereunto shall I liken this generation? 
It is like unto children sitting in the markets, and 
calling unto their fellows. 

17 And saying, We have piped unto you, and ye have 
not danced ; we have mourned unto you, and ye have 
not lamented. 

18 For John came neither eatmg nor drinking, and 
they say, m He hath a devil. 

19 The Son of man came eating n and drinking, and 
they say, Behold a man gluttonous, and a wine-bib- 
ber, a friend of publicans ° and sinners. But p wis- 
dom is justified of her children. 

20 IT Then q began he to upbraid the cities wherein 
most of his mighty works were done, because they 
repented not : 

21 Wo unto thee, Chorazm ! wo unto thee, r Beth- 
saida ! for if the mighty works, which were done in 
you, had been done in Tyre and Sidon, they would 
have repented long ago in sackcloth and ashes. 

22 But I say unto you, It s shall be more tolerable for 
Tyre and Sidon atthf clay of judgment, than for you. 

23 And thou, Caper i mum, which t art exalted unto 
heaven, shalt be broi.ght down to hell: for if the 
mighty works, which have been done in thee, had 
been done in Sodom, it would have remained until 
this day. 

24 But I say unto you, That u it shall be more toler- 
able for the land of Sodom in the day of judgment, 
than for thee. 

25 TT At v that time Jesus answered and said, I thank 
thee, O Father, Lord of heaven and earth, because 
thou hast hid these things from the wise and. prudent, 
and hast revealed them unto * babes. 

26 Even so, Father: for N so it seemed good in thy 
sight. 

27 All x things are delivered unto me of my Father : 

Ver. 15. He that hath ears, &c— That is, " Let those who are dispose.! to 
learn, attend." See Deut. xxix. 4. Ezek. xii. 2. 

Ver. 17. We have mourned.— Campbell, "Sung mournful songs." Compare 
cli. ix. 23, and note. 

Vor. 20. He began to- upbraid.— This is the first time he had done so. At | 
first they received him joyfully, but after a while, not only became inattenthc, 
but persecuted him. 

Ver. 23. Exalted unto heaven— -That is, very highly favoured. Down to 

hell.— This, in opposition to the preceding phrase, means, to the most degrading 
situation. 

Ver. 25. Jesus answered.— Th'\s expression, in Scripture, does not always 
imply a previous question. Doddridge, in this place renders it, " Took occasion 

to say," &c. I thank thee. — Campbell, " I adore thee ;" i. e. " Every thing in 

which I discover thy will, I receive, not with acquiescence only, hut with vene- 
ration." Thou hast hid.— Campbell, "That having hidden." From the 

w he and prudent.— Campbell^ " From sages and the learned." Unto babes. 

—Doddridge, " Infants," i. e. in knowledge. 

Ver. 27. All tilings are delivered unto me— That is, all things relative to 
Christ's mediatorial kingdom, which, at its completion, shall be delivered back 



j Mal.4.5. 
c.17.12. 



k Re.2.7, 

&c. 



1 Lu.7.31. 



ra c 10.25. 
Jn.7.20. 

n c.9.10. 
Jn.2.2. 

o Lu.15.2, 

19.7. 



p Ps.92.5,6. 
Pr. 17.24. 



q Ln.10.13, 

&c. 



r J n. 12.21. 

a c.10.15. 

t ls.14.13. 
15. 
La. 2.1. 

u ver.24. 



v Lu.10.2l, 

&c 



w Ps.8.2. 
.Ie.!.7,8. 
1 Co. I. 
27. 



x c.28.18. 
Lu. 10.22. 
J n.3. 35. 
17. 2. 
1 Co. 15. 
27. 



MATTHEW, XII. 



43 



and no man knoweth the Son, but the Father ; nei- 
ther y knoweth any man the Father, save the Son, 
and he to whomsoever the Son will reveal him. 

28 TT Come unto me, all ye that labour * and are 
heavy laden, and I will give you rest. 

29 Take my yoke upon you, and learn a of me; for 
lam meek and lowly b in heart : and c ye shall find 
rest unto your souls. 

30 For my yoke is a easy, and my burden is light. 

CHAPTER XII. 

1 Christ reproveth the blindness of the Pharisees concerning the breach of the 
sabbath, 3 by scriptures, 9 by reason, 13 and by a miracle. 22 He healeth 
the man possessed that was blind and dumb. 31 Blasphemy against the Holy 
Ghost shall never be forgiven. 36 Account shall !>e made of idle words. 
38 He rebuketh the unfaithful, who seek after a sign : 49 and showeth who is 
his brother, sister, and mother. 

A T that time a Jesus went on the sabbath day 
-^ through the corn ; and his' disciples were a 
hungered, and began to b pluck the ears of corn, and 
to eat. 

2 But when the Pharisees saw it y they said unto him, 
Behold, thy disciples do that which is not lawful to 
do c upon the sabbath day. 

.3 But he said unto them, Have ye not read what 
David did, d when he was a hungered, and they that 
were with him ; 

4 How he entered into the house of God, and did eat. 
the e shew-bread, which was not lawful for him to eat, 
neither for them which were with him, but only f for 
the priests ? 

5 Or have ye not read in the s law, how that on the 
sabbath days the priests in the temple h profane the 
sabbath, and are blameless ? 

6 But I say unto you, That in this place is one greater 
i than the temple. 

7 But if ye had known what this meaneth, j I will 
have mercy, and not sacrifice, ye would not have con- 
demned the guiltless. 



A. M. 4031. 
A. D. 27. 



y Jn.1.18. 
1 Jn.5.20. 



z Is.53.2,3. 

a Phi.2.5. 8. 
1 Pe.2.25. 

b Zec.9.9 

c Je.6 16, 
d 1 Jn.5.3. 



CHAP. 12. 

a Ma. 2.23. 
&c. 

Ln.6.1, 
&c. 

b De.23.25. 

c Ex.31.15. 

d 1 Sa.21.6. 

e Ex.25.30. 

f Ex.2B.32. 
33. 

g Nu.28 9. 

h Jn.7.22, 
23. 

i 2Ch.6.18. 
Mal.3.1. 
c.23.17.. 
21. 

j Ho.6.6. 



unto the Father, 1 Cor. xv. 25 — 28. Among the all things here mentioned, must 
particularly be included, the revelation of the Father's will to man, which to the 
Son only is fully atjd confidentially intrusted. No man knoweth. — Dod- 
dridge, Fully knoweth." > J. P. Smith says, " The word used hy Matthew, 
signifies such knowledge as is peculiarly intimate and accurate, full and perfect. 

Ver. 30. For my yoke is easy.— -The yoke is a symbol of authority, and to 
carry it denotes subjection and obedience. The yoke of Christ is easy and 
light, while that of sin is galling and burdensome. 

Chap. XII. Ver. 1. At that time.— See Luke, chap. vi. l. — —Plucked the 
ears of corn — Sufficient for their present necessity ; dried corn was commonly 
eaten among the Jews. 

Ver. 2. Behold, thy disciples. — rThe law expressly allowed persons to pluck 
ears of corn in passing through a field, (De. xxiii. 25.); and, as the malignity of 
the Pharisees could find no sufficient ground for censuring the thing itself, they 
cavilled at the disciples' plucking and rubbing out the grain in their hands tin 
the sabbath day, considering that as servile work, and in some respects equi- 
valent, to reaping and threshing.] — Bagster. 

Ver. 4. In the house of God— That is, the tabernacle at Nob. 

Ver. 5. On the sabbath day .... profane the sabbath.— {That is, put it to a com- 
mon use, by killing and offering sacrifices, as well ashy other kinds of manual 
labour necessary in performing the service of God as on common days.] — B. 

Ver. 6. One greater than the temple.— Doddridge and Campbell, on the 
authority of many MSS. and some ancient expositors, read, " Something great- 
er," which Doddiidge explains of our Lord's body. See John ii. 19. 

Ver. 7. Iioillhave mercy. — LThat is, I desire, or require mercy, or acts of 
humanity, rather than sacrifice. ]—Bagster. 

— "- ' — « — *• -^ 



44 



MATTHEW, XII. 



n 



A. M 4031. 
A. D. 27. 

k Ma.3.l 
&c. 

Lu.6.6, 
&c. 

1 Ln.14.3. 

m De.22.4. 



& 



being con- 
founded 
by scrip- 
ture and 
reason. 



n or, took 
counsel. 



o Is. 42.1. 



y a soul 
broken 
with a 
sense of 
sin. 



8 till 
brought 
to perfect 
flame. 



y upon his 
- promise, 
power, 
mercy, 
and good- 
ness, even 
the Gen- 
tiles shall 
depend for 
salvation. 



p Ma.3.11. 
Lu.11.14. 



8 For the Son of man is Lord even of the sabbath 
day. 

9 IT And k when he was departed thence, he went 
into their synagogue : 

10 And, behold, there was a man which had his 
hand withered. And they asked him, saying, Is l it 
lawful to heal on the sabbath days 1 that they might 
accuse him. 

11 And he said unto them, What man shall there be 
among you, that shall have one sheep, and m if it fall 
into a pit on the sabbath day, will he not lay hold on 
it, and lift it out? 

12 How much ther» is a man better than a sheep I 
Wherefore it is lawful to do well on the sabbath days. 

13 Then saith be to the man, Stretch forth thy 
hand. And he stretched it forth ; and it was restor- 
ed whole, like as the other. 

14 ff Then the Pharisees went out, /3 and held n a 
council against him, how they might destroy him. 

15 But when Jesus knew it, he withdrew himself 
from thence: and great multitudes followed him, and 
he healed them all ; 

16 And charged them that they should not make him 
known : 

17 That it might be fulfilled which was spoken by 
Esaias the ° prophet, saying, 

18 Behold my servant, whom I have chosen ; my 
beloved, in whom my soul is well pleased : I will put 
my spirit upon him, and he shall show judgment to 
the Gentiles. 

19 He shall not strive, nor cry; neither shall any 
man hear his voice :n the streets. 

20 A bruised reed y shall he not breaks and smoking 
flax shall he not quench, S till he send forth judgment 
unto victory^ 

21 And in his name shall the Gentiles 6 trust. 

22 IT Then p was brought unto him one possessed 
with a devil, blind, and dumb : and he healed him, 
insomuch that the blind and dumb* both spake and 
saw. 



Ver. 11. What man. — [The Jews held that such things were lawful on the 
sabbath day, and our Saviour very properly appealed to their conscience in vin- 
dication of his intention to heal the distressed man.] — Bagster. 

Ver. 18. Judgment to the Gentiles— Thai is, the Gospel ; " the great law (or 
rule) of religion, righteousness, and truth." Doddridge.— [This prophecy is ex- 
pressly referred to the Messiah by the Targumist, who renders, " Behold my 
servant the Messiah ;" and it was amply fulfilled in the gentle, lowly, conde- 
scending, and beneficent nature of Christ's miracles and personal ministry ; his 
perseverance in the midst of opposition, without engaging in contentious dispu- 
tation ; and his kind and tender dealing with weak and tempted believers. ]-B. 

Ver. 20. Smoking flax, &c. — i. e. the wick whose flame has expired, but 
which still burns faintly, he will not entirely extinguish. The sense is, that the 
Messiah will impose upon his people, borne down with oppression and suffer- 
ing, nothing more than they can bear. He will not add to their afflictions. The 
passage is adduced by Matthew, as exhibiting the meek and retiring character of 

the Saviour. Rob. Wahl Till he send forth judgment unto victory. — 

Isaiah says, "unto truth ;" that is, " till he make the cause of righteousness 
and truth completely victorious, through the world." 

Ver. 22. With a devil— Greek, " Demon." So the plural in the following 
verses should be rendered " demons." 



MATTHEW, XII. 



^1 



45' 



i) 



A. M. 4031. 
A. D. 27. 

q Beelzcbul. 



r Ps.189.fc 
Jn.2.24, 
25. 



s vei 24. 

t Da244. 
c.6.33. 

Lu.ii.ao 

17.21. 
Ro.U.17. 



u Is. 49.24, 
53.12. 
Re. 12.7.. 
10. 
20.2,3. 

v 1 Jn.2.19. 



w Ma. 3.28. 
Lu.12.10. 

x He.10.29. 
1 Jn.5.16. 



23 And all the people were amazed, and said, Is not 
this the son of David ? 

24 IT But when the Pharisees heard it, they said, This 
fellow doth not cast out devils, but by s Beelzebub the 
prince of the devils. 

25 And Jesus knew their r thoughts, and said unto 
them, Every kingdom divided against itself is brought 
to desolation ; and every city or nouse divided against 
itself shall not stand : 

26 And if Satan cast out Satan, he is divided against 
himself; how shall then his kingdom stand? 

27 And if I by Beelzebub s cast out devils, by whom 
do your children cast them out ? therefore they shall 
be your judges. 

23 But if I cast out devils by the Spirit of God, then 
the kingdom i of God is come unto you. 

29 Or else how can one enter into a strong man's 
house, and spoil u his goods, except he first hind the 
strong man 1 and then he will spoil his house. 

30 He that is not with me is against v me ; and he 
that gathereth not with me scattereth abroad. 

31 Wherefore I say unto you, All , w manner of sin 
and blasphemy shall be forgiven unto men : but the 
blasphemy against the Holy Ghost x shall not be for- 
given unto men. 

Ver. 26. Satan. — Undoubtedly the same as Beelzebub, the prince of demons, 
ver. 24. Conip. Rev. xii. 9 ; xx. 2. The demons here referred to, are evidently 
" the angels of Satan," spoken of Matt. xxv. 41. Rev. xii. 9, just quoted. By 
demons, the heathens understood the spirits of deceased heroes, &c, and hence 
those possessed by them, were supposed to be possessed of the same talents 
or virtues ; but the word is never used in this sense in the New Testament ; 
but only for the angels or agents of Satan ; hence for Satan to cast out de- 
mons would be, as our Lord argues, to fight against himself 

We have stated our full persuasion, that the same agency of demons still takes 
place in many cases of lunacy, and other diseases ; since writing which, the Edi- 
tor has had the satisfaction to find, that the same opinion was adopted by Joseph 
Mede, as appears by the following extract from the late Granville Sharp. 
" It is plain (says Mr. S.) that Mede did not believe the demoniacs to be mere 
madmen, according to our modern ideas of madness ; and his discourse plainly 
tends to a very different purpose ; viz. to show that some madmen, even at 
this day, are really demoniacs, actuated by evil spirits, as much as those 
mentioned in Scripture ! How far this opinion may be true, with respect to 
some modern madmen, (adds Mr. S.) I am not able to determine : but that the 
demoniacs mentioned in Scripture were really possessed by evil spirits, . . . 
I cannot possibly doubt, notwithstanding the Gentile opinion of demons may 
have been very different." Gran. Sharpens case of Saul. The late Mr. An- 
drew Baxter, in his Essay on Dreaming, evidently adopted the same hypo- 
thesis ; for, speaking of impressions made upon the brain in sleep, he adds, 
" If the same vibrations are more powerfully excited in the optic nerves, while 
the eyes are open, than those excited by external objects then acting, the man 
pursuing with the drawn sword (as in a supposed dream) will appear, even 
though the eyes be open. And thus . . . we see that dreaming may degene- 
rate ihto possession ; and that the cause and nature of both are the same, 
differing only in degree." This writer was equally admired and eulogized by Bp. 
Warburton and Mr. Toplady ! The latter, at least, adopted the same hypo- 
thesis. 

Ver. 27. By whom do your children cast them out?— That some Jews 
practised exorcism, and pretended (at least) to cast out demons, appears from 
Mark ix. 38. Luke ix. 49. Acts xix. 13. See our note on the last cited text. 

Ver. 29. Spoil. — Hammond and Doddridge, " Plunder." 

Ver. 30. He that gathereth not with me, in the Gospel harvest, may be con- 
sidered as an enemy, who scatters abroad the grain ; or, without metaphor, he 
that is not my friend, is my enemy. 

Ver. 31. Shall be forgiven- -That is, are pardonable.— [Blasphemy, when 



40 



MATTHEW, XII. 



:: a. m. 403i. 

I A. D. 27. 



y Lu.7.34. 
Jn.7.12. 
lTi.1.13. 



z c.7.16,17. 



a c.3.7. 



b Lu.6.45. 



c Ec.12.14. 
Ep.5.4,6. 
Jude 15. 



d Pr.13.3. 



e c.16.1. 
1 Co. 1.22 



f Is.57.3. 
g Jon.1.17. 



I 



32 And whosoever speaketh a word against the 
y Son of man, it shall be forgiven him : but whosoever 
speaketh against the Holy Ghost, it shall not be for- 
given him, neither in this world, neither in the world 
to come. 

33 Either make the tree good, and his fruit good or 
else make the tree corrupt, and his fruit corrupt for 
z the tree is known by his fruit. 

34 O generation a of vipers, how can ye, being evil, 
speak good things ? for out of the abundance ° of the 
heart the mouth speaketh. 

35 A good man out of the good treasure of the heart 
bringeth forth good things : and an evil man out of 
the evil treasure bringeth forth evil things. 

36 But I say unto you, That every idle word that 
men shall speak, they shall give account c thereof in 
the day of judgment. 

37 For by thy words d thou shalt be justified, and by 
thy words thou shalt be condemned. 

38 IT Then certain of the scribes and of the Pharisees 
answered, saying, Master, we would see a sign e from 
thee. 

39 But he answered and said unto them, An evil and 
adulterous f generation seeketh after a sign ; and there 
shall no sign be given to it, but the sign of the pro- 
phet Jonas : 

40 For s as Jonas was three days and three nights 
in the whale's, belly: so shall the Son of man be 
three days and three nights in the heart of the 
earth. 



applied to men, denotes injurious speaking, or calumny, and when used in 
reference to God, signifies speaking impiously of liis nature, attributes, and 
works. ]—Bagster. 

Ver. 32. Holy Ghost. — The Holy Ghost is that divine subsistence, which is 
most intimately united with God the Father and Son. He is distinguished 
from the Father and Son in certain respects, but possesses the same nature and 

attributes which are ascribed to God the Father rmd Son. Neither in this 

world; neither (nor) in the world to come — That is, shall never be forgiven. 
Mark iii. 29. Dr. Whitby remarks, that there are several passages in the 
Rabbins which show this to have been a proverbial expression, implying no 
forgiveness. There is, therefore, no ground to infer from hence the purgatory 
of the church of Rome. 

Ver. 33. Either make the tree good, &c. — Grotius understands this, as if 
our Lord had said, " Since you cannot but allow that my life, and the tendency 



of my doctrine, are (morally) good, be not so inconsistent as to suppose I am a 
confederate witli Beelzebub !" So Boothroyd. 

Ver. 36. Idle word.— [A. word that produces no good effect, and is not calcu- 
hlcii to produce any. " Discourse," says Dr. Doddridge, " tending to innocent 
mirth, to exhilarate the spirits, is not idle discourse: as the time spent in ne- 
cessaiy recreation is not idle time."} — Bagster. 

Ver. 37. And by.— Doddridge and others, " Or by thy words," &c. 

Ver. 33. A sign from thee— That is, a miracle. Exod. iv. 8. ' 

Ver. 40. Three days and three nights — Answering to the Greek term nuch- 
themeron, a night and day, or a day of 24 hours. " It is of great importance to 
observe, (says Doddridge) that the Easterns reckoned any part of a day of 24 
hours for a whole day, and say a thing was done after three or seven days, &c, 
if it was dime on tbe third or seventh day from that last mentioned. (Comp. 
1 Kings xx. 29. 2 Chron. x. 5, 12. and Luke ii. 21.). ... So that, to say a tiling 
jhappenod after three days and three nights, was the same as to say, it hap- 
pened "after Ihree days," or on the third day. (Compare Esth. iv. 16. with v. 1. 

Gen. vii. 12. Exod. xxiv. 18, and xxxiv. 28.) In the whale's belly.— \Ketos 

denotes any large fish; and that a tish of the shark kind, and not a whale, is 
here meant, Bochart has abundantly proved.]— B. 



MATTHEW, XIII. 



( . M. 4C3L 
A. D. 27. 

- Ro.2.27. 
lo3 5. 



41 The men of Nineveh shall rise in judgment with 
this generation, and shall condemn h it : because they 
repented at i the preaching of Jonas ; and, behold, a 
greater than Jonas is here. 

42 The j queen of the south shall rise up in the judg- 
ment with this generation, and shall condemn it : for 
she k came from the uttermost parts of the earth. to 
hear the wisdom of Solomon; and, behold, a greater 
than Solomon is here. 

43 When i the unclean spirit is gone out of a man, 
he m walketh through dry places, seeking rest, and 
findeth none. 

44 Then he saith, I will return into my house-from 
whence I came out; and when he is come, he findeth 
it empty, swept, and garnished. 

45 Then goeth he, and taketh with himself seven 
other spirits more wicked than himself, and they en- 
ter in and dwell there : and the last state of that man 
is worse n than the first. Even so shall it be also 
unto this wicked generation. 

46 IT While he yet talked to the people, behold, his 
° mother and his p brethren stood without, desiring to 
speak with him. 

47 Then one said unto him. Behold, thy mother and 
thy brethren stand without, desiring to speak with thee. 

43 But he answered and said unto him that told him, 
Who is my mother? and who are my brethren? 

49 And he stretched forth his hand toward his dis- 
ciples, and said, Behold my mother and my brethren! 

50 For whosoever shall do the will l i of my Father 
which is in heaven, the same is my brother, and sis- 
ter, and mother. 

CHAPTER XIII. 

3 The p&.able of the sower and the seed : 18 die exposition of it. 24 The pa- 
rable o( die tares, 31 of the mustard seed, 33 of the leaven, 44 of the hidden 
treasure, 45 of the pearl, 47 of the draw-net cast into the sea: 53 and how 
C.i 1st is contemned of his own countrymen. 

THE same day went Jesus out of the house, a and 
sat by the sea side. 

Ver. 41. Nineveh— The metropolis of the Assyrian empire, called by the 
Greeks and Romans, Nituis. Most have placed it upon the eastern hank of the 
Tigris above Babylon. The city was of great' extent and very splendid. See book 
of Jonah. During nearly 1500 years it was the mistress of the east. But when 
taken by Nebuchadnezzar it rapidly declined, and Babylon became the seat of 
empire. Its site is not now known. Zee. ii. and Na. 1. 

Ver. 42. The queen of the south— -That is, ofSheba. See 1 Ki. x. 1, &c. 

Ver. 43. When the unclean.— -[Had there been no reality in demoniacal pos- 
sessions, as some have supposed, our Lord would scarcely have appealed to a 
case of this kind here to point out the real state of the Jewish people . and 
their approaching desolation. Had this been only a vuiga\ error, of the non- 
sense of which the learned scribes and wise Pharisees must have been con- 
vinced, the case not being in point, because not true, must have been treatei 
with contempt by the very people for whose conviction it was designed.] — B. 

Ver. 44. Empty— That is, uninhabited. Swept and garnished— or "adorn- 
ed," as Doddridge. 

Ver. 45. Even so. — [And so it was ; for they became worse and worse, as if 
totally abandoned to diabolical influence, till the besom of destruction swept 
them away.l — B. 

Ver. 50. My brother, and, sister, and mother.— Those who truly love and 
obey the Saviour, are as dear to him, as the nearest relations can possibly be. 

Chap. XIII. Ver. I. The same day.— Namely, on which Jesus had held his pre- 
ceding discourse with the Pharisees. 



Lu. 1.3Vj 

he-. 



t> r rh.9, .. 

l Ln.X1.24. 



R: Jot>.l.£« 

lP-». fe.fi 



n He.6.4. 

10.29. 
2 Pe.2.20 
22. 



o Ma.3.31, 
&c. 
Lu.8.19, 

&c. 

p c. 13.55. 

q c.7.20. 
Jn.15.14. 
Ga.5.6. 
Hc.2.11. 
1 Jn.2. 17. 



CHAP. 13. 

a Ma.2.13. 
4.1. 



ft- 



48 



MATTHEW, XIII. 



A. M. 4031. 
A. D. 27. 



a Lu.5.3. 



o Ma.4.2. 
Lu.8.5, 
&c. 



3 c.11.15. 



d c.11.25. 
Ma. 4.11. 
1 Co.2.10, 
14. 

Ep. 1.9,18. 
39. 

Uoi.1.26, 
27. 
lJn.2.27. 



e c.25.29. 



Lu.9.26. 
f Is. 6.9. 



g Eze.12.2. 
Jn. 12.40. 
Ac. 23. 26, 
27. 

Ro.11.8. 
2Co.3.14, 
15. 



2 And great multitudes were gathered together unto 
him, so that he went into a a ship, and sat ; and the 
whole multitude stood on the shore. 

3 And he spake many things unto them in parables, 
saying, b Behold, a sower went forth, to sow ; 

4 And when he sowed, some seeds fell by the way 
side, and the fowls came and devoured them up : 

5 Some fell upon stony places, where they had not 
much earth : and forthwith they sprung up, because 
they had no deepness of earth : 

6 And when the sun was up, they were scorched ; 
and because they had no root, they withered away. 

7 And some fell among thorns ; and the thorns 
sprung up, and choked them : 

8 But other fell into good ground, and brought forth 
fruit, some a hundred-fold, some sixty-fold, some 
thirty-fold. 

9 Who c hath ears to hear, let him hear. 

10 IT And the disciples came, and said unto him, 
Why speakest thou unto them in parables 7 

11 He answered and said unto them, Because it is 
given unto you to «i know the mysteries of the king- 
dom of heaven, but to them it is not given. 

12 For e whosoever hath, to him shall be given, and 
he shall have more abundance : but whosoever hath 
not, from him shall be taken away even that he hath. 

13 Therefore speak I to them in parables : because 
they seeing see not; and hearing they hear not, nei- 
ther do they understand. 

14 And in them is fulfilled the prophecy off Esaias, 
which saith, By s hearing ye shall hear, and shall not 



Ver. 3. A 'parable. — [A parable has been justly defined to be a comparison 
or similitude, in which one thing- is compared with another, especial ly spirit- 
ual things with natural, by which means those spiritual things are better un- 
derstood, and make a deeper impression on an honest and attentive mind. In 
a parable, a resemblance in the principal incidents is all that is required ; 
smaller matters being considered as a sort of drapery. Maimonides gives an 
excellent rule on this head : " Fix it as a principle to attach yourself to the grand 
object of the parable, without attempting to make a particular application of all 
the circumstances and terms which it comprehends."] — Bagster. The parable 
of the sower is designed to show what are the hinderances which prevent the 
power of the gospel, and to demonstrate that the salvation of three classes of 
hearers is impossible. 

Ver. 4. The fowls (i. e. birds) came and devoured them.—Thevenot (the 
traveller) says, "There are so many sparrows in Persia, that they destroy all 
things ; and scare-crows are so far from frightening them, that they will perch 
upon them." He adds, that when they see flocks of birds coming, the pea- 
sants run, and shout, and smack their whips, to drive them farther. Orient. 
Oust. No. 118S. 

Ver. 8. Some a hundred fold. — The sower was one, and the seed the same ; 
but even in good ground some spots will be far more productive than others. 

Ver. 12. For ivhosoever hath, &c. — He that hath improved the talents and 
privileges granted him to acquire divine knowledge, shall have given him more 
talents and greater privileges — but he that hath not improved the talents and 

privilej es granted him, shall have them taken from him. But whosoever hath 

not, fi om him shall be taken away even that he hath. — To those who cavil 
at this * ieming contradiction, we recommend the following lines from Juvenal : 
11 'Tis true, poor Codrus nothing had to boast ; 
And yet poor Codrus all that nothing lost." 

See Orient. Lit. No. 1193. 

Ver. 14. Is fulfilled.— -Dr. Campbell remarks, that the Greek word is here 
emphatic, implying that this was the proper fulfilment of 1 he prediction, which 
(he adds) is oftener quoted in the New Testament than any other. 



MATTHEW, XIII. 



49 



i 



understand; and seeing ye shall see, and shall not 
perceive : 

.15 For this people's heart is waxed gross, and their 
ears are dull h of hearing, and their eyes they have 
closed; lest at any time they should see with their 
eyes, and hear with their ears, and should understand 
with their heart, and should be converted, and I 
should heal them. 

16 But i blessed are your eyes, for they see : and your 
ears, for they hear. 

17 For verily I say unto you, j That many prophets 
and righteous men have desired to see those things 
which ye see, and have not seen them; and to hear 
those things which ye hear, and have not heard them. 

18 IT Hear * ye therefore trie parable of the sower. 

19 When any one heareth the i word of the king- 
dom, and understandeth it not, then cometh the 
wicked m one, and catcheth away that which was 
sown in his heart. This is he which received seed by 
the way side. 

20 But he that received the seed into stony places, 
the same is he that heareth the word, and anon with 
joy n receive th it ; 

21 Yet hath he not root in himself, but dureth for a 
while : for when tribulation or persecution ariseth be- 
cause of the word, by and by he is ° offended. 

22 He also that received seed among the thorns is 
he that heareth the word ; and the care P of this world, 
and the deceitfulness of riches, Q choke the word, ana 
he becometh unfruitful. 

23 But he that received seed into the good ground is 
he that heareth the word, and understandeth it; 
which also beareth r fruit, and bringeth forth, some 
a hundred-fold, some sixty, some thirty. 

24 IF Another s parable put he forth unto them, saying, 
The kingdom of heaven is likened unto a man which 
sowed <■ good seed in his field : 

25 But while men slept, his enemy came and sowed 
tares among the wheat, and went his way. 

Ver. 19. Understandeth it not.— Campbell, "Mindeth (it) not." He adds, 
"that the word frequently means, both in the Septuagint and New Testament, 
to mind, to regard, to attend to, is unquestionable." The same word is used 

in the close of ver. 13, " Neither do they mind." The wicked (or evil) one 

—That is, Satan ; see ver. 38. And catcheth.— Campbell, " Snatcheth ;" a 

more happy rendering, the original word implying violence. — Hammond. 

Ver. 21. Dureth— That is, endureth. He is offended— ox " stumbleth."— 

See note on chap. xi. 6. 

Ver. 22. The deceitfulness.— Doddridge and Campbell, " Delusion " 

Choke— Campbell, " Stifle." Plants may properly be said to be choked (or 
stifled) by thorns, which do not leave them room to grow ; and the word of 
God is represented as choked when thus pressed with secular cares, prevailing 
in the mind. 

Ver. 23. Understandeth— Or "mindeth" it, as ver. 19. 

Ver. 24. Parable of tares.— The design of this parable is to illustrate the di- 
vine government, showing this world as a place of probation, where men form 
their characters, and eternity as the place of retribution, where men are treated 
according to their characters in this life. The field is the world, and not the 
church See Saviour's exposition, 38 — 43. 

Ver. 25. Tares.— Greek, Zizania. — " It appears from the parable itself, isays 
Campbell,) I. That this weed was not only hurtful to the corn, but otherwise 
of no value, and therefore to be severed and hurnt. 2. That it resembles corn, 



A. M. 4031. 

A. D. 27. 

h Ile.5.11. 

i c.16.17. 
Lu. 10.23, 
24. 

Jn.20.29. 
2 Co.4.6. 

j Ep.35,6. 
He.ll.13. 
lPe.1.10, 
11. 

k Ma 4.11, 
&c. 
Lu.8.11, 

&c. 

1 c.4.23. 

m 1 Jn.2.13, 
14. 
3.12. 

n Is.58.2. 
Eze.33.31. 
32. ~ 
Jn.5.35. 
Ga.4.15. 

o c.24.!0. 
26.31. 
2Ti.4.I<>. 

p Lu.14.16 
..24. 

q Ma. 10. 
23. 

1 Ti.6.9. 
2TU.10. 

r Jn.15.5. 

s Is.23.10, 
13. 

t lPe.1.23. 



50 



MATTHEW, XIII. 



u 



A. M.4031. 
A. D. 27. 



u 1TL5.24: 

p the hypo- 
crites to 

destruc- 
tion, the 
faitliful to 
salvation. 



v Mai .4.1. 
tLu.3.17. 

x Md.4.30. 
y Eze.17.23 

z the Greek 
word sig- 
nifies a 
measure 
(about a 
peck and 
a half, 
wanting 
a little 
mo-/ o 
than a 
pint.) 

a Ma. 4. 33. 
b Ps.78.2. 

c Ln. 10.14. 
Ro. 16.25, 
26. 
Col. 1.26. 



26 But when the blade was sprung up, and brought 
forth fruit, then appeared the tares also. 

27 So the servants of the householder came and* 
said unto him, Sir. didst not thou sow good seed in 
thy field ? from whence then hath it tares ? 

28 He said unto them, An enemy hath done this. 
The servants said unto him, Wilt thou then that we 
go and gather them up 7 

29 But he said, Nay ; lest while ye gather up the 
tares, ye root up also the wheat with them. 

30 Let both grow together until the harvest : and in 
the time of harvest u I will say to the reapers. Gather 
ye /? together first the tares and bind them in bundles 
to v burn them : but gather the w wheat into my barn. 

31 IT Another parable put he forth unto them, saying, 
The kingdom of heaven is like to a x grain of mus- 
tard seed, which a man took, and sowed in his field : 

32 Which indeed is the least of all seeds : but when 
it is grown, it is the greatest among herbs, and becom- 
eth a / tree, so that the birds of the air come and 
lodge in the branches thereof. 

33 "0* Another parable spake he unto them ; The 
kingdom of heaven is like unto leaven, which a 
woman took, and hid in three z measures of meal, till 
the whole was leavened. 

34 All these things spake Jesus unto the multitude 
in a parables ; and without a parable spake he not 
unto them : 

35 That it might be fulfilled which was spoken by 
the b prophet, saying, I will open my mouth in para- 
bles ; I will utter things which have been kept c secret 
from the foundation of the world. 

36 1T Then Jesus sent the multitude away, and went 
into the house: and his disciples came unto him, say- 
ing, Declare unto us the parable of the tares of the 
field. 



especially wheat, since it was only when the wheat was putting forth the ear, 
lhat these weeds were discovered. Now, neither of these characters will suit 
the tare, which is excellent food for cattle, .... and distinguished from corn 
the moment it comes above ground." Dr. Clarke therefore concludes it must 
mean the darnel, (Latin, Lolium,) which Shakspeare mentions as " ;:/> idle 
weed," which grows among our corn. (See Johnson's Dictionary.) The Tal- 
mud calls it zonim; the Turks, zitoan; the Arabs, ziiivan; and I he Spa- 
niards, zisanium. Its seeds, if mingled with corn, produce inebriety, vertigo, 
and lethargy, ln some parts of Syria, travellers mention that it is diawn up 
by the hand, in time of harvest, and tied in bundles, to be burnt. See Taylor's 
Expos. Index, and Harris's Nat. Hist, of the Bible, in Tares. 

Ver. 31. Like to a grain of mustard seed. — This parable is designed to show 
the manner in which the spirit of Christianity operates secretly and unobserved, 
spreading from one individual to another, and from family to family, till a 
whole village, town, or country, is imbued with it ; or, speaking figuratively, 
leavened thereby. 

Ver. 32. The least of all seeds.— Not absolutely, but one of the smallest, and 
therefore used proverbially, chap. xvii. 20. And, according to Sir Thos. Broion, 
the smallest of such as are apt to grow to a ligneous (or woody) substance, of 
which C. Taylor refers to a specimen in the collection of Sir Jos. Banks. The 
Talmud speaks of a mustard tree, one of whose branches covered a potter's 
hovel ; and a certain Rabbi boasts of possessing one which he could climb up, 
like a fig tree : but for these we cannot vouch. See Taylor's Expos. Index, 
and Harris's Nat. Hist. A traveller in Chili says, ''I have travelled many 
leagues through groves (of mustard seed) which were taller than horse and man ; 
and the birds build their nests in them." Pinke* ton's Voy. 



li: 



«a 



r 



MATTHEW, XIII. 



51 



A. M. 4031. 
A. D 27. 



LL 



37 He answered and said unto them, He that soweth 
the good seed is the Son of man ; 

38 The field is the d world ; the good seed are the 
children of the e kingdom ; but the tares are the child- 
ren of the f wicked one ; 

39 The enemy that sowed them is the devil ; the har- 
vest is the end of the s world ; and the reapers are 
the h unscr*. ■-?. 

40 As tnerefore the tares are gathered and burned in 
the i fire ; so shall it be in the end of this world. 

41 The Son of man shall send forth his angels, and 
they shall gather out of his kingdom all j things that 
offend, k and them which do iniquity; 

42 And i shall cast them into a furnace of fire : 
(here m shall be wailing and gnashing of teeth. 

43 Then shall the righteous shine n forth as the sun 
in the kingdom of their Father. Who hath ears to 
hear, let him hear. 

44 IT Again, the kingdom of heaven is like unto 
treasure ° hid in a field ; the which when a man 
hath found, he hideth, and for joy thereof goeth and 
selleth P all that he hath, and buyethi that field. 

45 IT Again, the kingdom of heaven is like unto a 
merchant-man, seeking goodly pearls : 

46 Who, when he had found one r pearl of great 
price, went and sold all that he had, and bought it. 

47 TT Again, the kingdom of heaven is like unto a net, 
that was cast into the sea, and gathered s of every kind." 

48 Which, when it was full, they drew to shore, 
and sat down, and gathered the good into vessels, 
but cast the bad away. 

49 So shall it be at the end of the world : the an- 
gels shall come forth, and * sever the wicked from 
among the just, 

50 And u shall cast them into the furnace of fire : 
there shall be wailing and gnashing of* teeth. 

51 Jesus saith unto them, Have ye understood all 
these things ? They say unto him, Yea, Lord. 

52 Then said he unto them, Therefore every scribe 
which is instructed unto the kingdom of heaven is 
like unto a man that is a householder, which bring- 

j eth forth out v of his treasure things new and w old. 
j 53 ir And it came to pass, that when Jesus had 
j finished these parables, he departed thence. 
54 And x when he was come into his own country, 

Ver. 39. The devil (diabolos.)—" A plain answer to the great question con- 
cerning the origin of evil. God made man (as lie did angels) intelligent crea- 
tures, and consequently free either to choose good or evil : but he implanted no 
evil in the human soul ; an enemy (with man's concurrence) nath done this.'' 
—J. Wesley. 

m Ver. 46. One pearl of great price.— The parable of the pearl of great price, 
shows the earnestness with which we must seek religion, and the sacrifices we 
must lie willing to make for its acquirement. See Mat. xix. 21. 

Ver. 47. A Net.— [A drag net, which the Latins call verricuhim, a sweep- 
net, " which is cast into the water to catch fish, and the particular use of which 
is to drag them up from the bottom." As this is dragged along, it gathers good 
and bad, great and small, which are separated when brought ashore.] — B. 

Ver. 52. Things new and old.— As the Orientals never change their fashions, 
they are remarkable for hoarding large stocks of raiment, as well as provisions. 



d Rr. 10.18. 
C0I.U6. 

e 1 Pe.1.23. 

f J.j.8.44. 
Ac 13. 10. 
1 Jn.3.8. 

g Joel 3.13. 
Re. 14. 15. 

h Rn. 14.15 
..19. 

i ver.30 

j or, scan- 
dals. 

k Lu.13.S7. 

1 e.3.12. 
Re. 19.20. 
20.10. 

m ver.50. 
c.8.12. 

n Da. 12. 3. 
1 Co. 15. 
49. 

o Pr.2.4,£. 

p Fh.3.7,8. 

q Is.55. 1. 

Re. 3. 18. 

r Pr.3.14, 
15. 
8.11. 

s c.22.10. 

t C.25-.32. 

j ver. 42. 

v Pr. 10.21. 
15.7. 
18.4. 

w Ca.7.13. 

x Ma.6.1, 
&c. 
Lu.4.16, 

&c. 



ii 



52 



MATTHEW, XIV. 



A. M. 4031. 
A. D. 27. 

y Is. 49.7. 
53.3. 
Jn.6.42 



he taught them in their synagogue, insomuch that 
they were astonished, and said, Whence hath this 
man this wisdom, ana these mighty works ? 

55 Is not this the carpenter's son? is not his mother 
called Mary? and his brethren, James, and Joses, 
and Simon, and Judas ? 

56 And his sisters, are they not all with us ? Whence 
then hath this man all these things ? 

57 And they were offended y in him. But Jesus said 
unto them, A prophet is not without honour, save in 
his own country, and in his own house. 

58 And he did not many mighty works there be- 
cause of their unbelief. 

CHAPTER XIV. 

1 Herod'3 opinion of Christ. 3 Wherefore John Baptist was beheaded. 13 Jesus 
departeth into a desert place: 15 where he feedeth five thousand men with five 
leaves and two fishes : 22 he walketh on the sea to his disciples : 34 and 
landing at Gennesaret, healeth the sick by the touch of the hem of his gar- 
ment. 

AT that time a Herod the tetrarch heard of the 
fame of Jesus, 

2 And said unto his servants, This is John the Bap- 
tist ; he is risen from the dead ; and therefore mighty 
works b do show forth themselves in him. 

3 IT For Herod had laid hold on John, and bound 
him, and put him in prison for Herodias' sake, his 
brother Philip's wife. 

4 For John said unto him, It c is not lawful for thee 
to have her. 

5 And when he would have put him to death, he fear- 
ed the multitude, because they counted him as a d pro- 
phet. 

6 But when Herod's birthday was kept, the daugh- 
ter of Herodias danced e before them, and pleased 
Herod. 

7 Whereupon he promised with an oath to give her 
whatsoever she would ask. 

8 And she, being before instructed of her mother, 
said, Give me here John Baptist's f head in a charger. 

Chap. XIV. Ver. 1. Hero the Tetrarch.— {This was Herod Antipas, the son 
of Herod the Great by Malthace, and Tetrarch of Galilee and Peraea, which 
produced a revenue of 200 talents a year. He married the daughter of Aretas, 
king of Arabia, whom he divorced in order to marry Herodias, the wife of his 
brother Philip, who was still living. Aretas, to revenge the affront which He- 
rod had offered his daughter, declared war against him ; and vanquished him 
after an obstinate engagement. This defeat Josephus assures us the JeAvs con- 
sidered as a i unlshment for the death of John the Baptist. — Having gone to 
Rome to solicit the title of king, he was accused by Agrippa with carrying on 
a correspondence with Artabanus king of Parthia, against the Romans, and 
was banished by the Emperor Caius to Lyons, and thence to Spain, where he 
and Herodias died in exile.]— Bagster. 

Ver. 2. He is risen. — Josephus represents Herod as a Sadducee, which sect 
denied the^ resurrection, &c. (See Doddridge.) But " Conscience makes 
cowards of us all ;" and infidels who deny a future state, will yet tiemble at 
the sight of a supposed spectre. 

Ver. 3. Herodias. — IThis infamous woman was the daughter of A .istobulus 
and Berenice, and grand-daughter of Herod the Great. Philip's wife. — He- 
rod Philip, son of Herod the Great and Mariamne.]— Bagster. 

Ver. 7. Promised ivith an oath. — Doddridge and Campbell, " Sware unto 
her." 

Ver. 8. Before instructed. — Campbell, "Instigated." The facts appear to 
have been, that when the daughter of Herodias danced, her mother was not in 
the ball-room, but in an antechamber ; when, therefore, Herod made his foolish 



: CHAP. 14. 



a Ma. 6. 14. 
Lu.9.7, 
&c. 



b or, are 

wrought 
by him. 



c Le.8.16. 
20.21. 



d c.21.26. 
Lu.20.6. 



e in the 
midst. 



f Pr.29.10. 



=1 



MATTHEW, XIV. 



53 



9 And the king was s sorry : nevertheless for the 
oath's ii sake, and them which sat with him at meat, 
(3 he commanded it to be given her. 

10 And he sent, and beheaded John in the prison. 

11 And his he/id was brought in a charger, and 
given to the damsel : and she brought it to her 
mother. 

12 And his disciples came, and took up the body, and 
buried « it, and went and told Jesus. 

13 IT When Jesus heard y of it, he j departed thence 
by ship into a desert place apart : and when the peo- 
ple had heard thereof, they followed him on foot out 
of the cities. 

14 And Jesus went forth, and k saw a great multi- 
tude, and was moved with compassion l toward them, 
and he healed their sick. 

15 And when it was evening, his disciples came to 
him, saying, This is a desert place, and the time is now 
past ; send the multitude away, that they may go in- 
to the villages, and buy themselves victuals. 

16 But Jesus said unto them, They need not depart; 
give ye them to eat. 

17 And they say unto him, We have here but five 
loaves, and two fishes. 

18 He said, Bring them hither to me. 

19 And he commanded the multitude to sit down 
on the grass, and took the five loaves, and the two 
fishes, and looking up to heaven, he blessed, and 
brake, and gave the loaves to his disciples, and the 
disciples to the multitude. 



A. M. 4031. 
A. D. 27 

g Ju.ll.31, 

Da. 6. 14.. 
16. 

h Ju.21.1. 
lSa.l-l.28 
25 22. 
Ec.5.2. 

,6 lest .hey 
should 
consider 
him fickle 
and per- 
jured. 

i Ac.8.2. 

y viz. that 
Ilerod in- 
quired af- 
ter him, 
ver.1,2. 

1 c. 10.23. 
12.15. 
Ma. 6. 32, 
&c. 

Lu.9.10, 
&c. 

J n. 6. ,2, 
&c. 

j k c.9.36. 
15.32,&c 

1 He.4.15. 



L 



vow, the girl ran to her mother, who told her what to ask. and she followed her 

directions. Give me here.— Mark, " By and by ;" Doddridge, " Presently," 

which seems more exact. 

Ver. 10. He sent and beheaded, &c. — This is no uncommon thing in Turkey 
and the East to this day. Some time since the Grand Signior having received 
the heads of some of his officers who had been decapitated by his orders, com- 
manded that they should he exposed in large silver dishes (chargers) at the en- 
trance of* his porte. See Orient. Lit. No. 1195. \JosevIms informs us that 

John the Baptist was imprisoned and beheaded by Herod in the strong castle of 
Machasrus. which he describes as situated about 60 stadia east of Jordan, not 

far from where the river discharges itself into the Dead sea.] — Bagster. She 

brought it to her mother. — Jerome relates thatHerodias treated the Baptist's 
head with great disdain, and pierced it with a needle. So when the head of 
Cicero was brought to Fulvia (wife of Mark Anthony) she is said to have pier- 
ced it with a silver bodkin. 

Ver. 11. The damsel. — I Tin's was Salome, the daughter of Herodias by her 
uncle and husband, Herod Philip. N'cephorus and Metaphra-ste-s relate, that 
she accompanied her mother Herodias and Herod in their banishment ; and 
when passing over a river that was frozen, the ice broke, and she sunk up to 
her neck, and the ice uniting, she suffered the same punishment she had 
caused to be inflicted on John the Baptist. If true, this was certainly a won- 
derful providence ; but it must be confessed that it appears contrary to the 
account of Josevhus, who says, that she first married Philip the Tetrarch, and 
then Herod the king of Chalcis, by whom she had three sons.] — Bagster. 

Ver. 13. Apart.— Campbell, " Privately ;" so ve»\ 24. On foot— Campbell, 

"By land ;" he says that the Green word means on foot, when opposed to 
horseback ; and by land, when contrasted with by sea. 

Ver. 15. When it was evening.— Campbell, " Towards evening." He adds, 
' The Jews reckoned two evenings, the one commencing about three in ihe af- 
ternoon, (the time of the evening sacrifice,) the other about, six, or sun-set." 
The second evening is mentioned ver. 23, where the same critic renders, " It was 
late." 

Ver. id. He blessed.— Query, What did he bless? This is generahy explained 



54 



MATTHEW, XIV. 



A. M.4031. 
A. D. 27. 

Jthere must 
be frugal- 
ity in the 
greatest 
plenty. 

m2Ki.4.1.. 
7. 

r. Ma. 6. 46. 

3 Jo!>9.8. 
J11.6.IS 

p Lu.24.37. 

q Ac 23.11. 
r Phi. 4. 13. 
s or,strong. 

t Ps.69.l,2. 
La. 3.57. 

u Is. 63. 12. 
v Ja.1.6. 

w Ps. 107.29 

they had 
evidence 
of the 
weakness 
of Peter's 
faith, and 
his dan- 
ger with- 
out aid 
and assist. 
ai:ee 
fromJesus 

y Ma.6.53. 
Lu.4.41. 
J n. 1.49. 
6.63. 
11.27. 
Ac. 8.37. 
Ro.1.4. 

x Da.3.25. 



20 And they did ?».ll eat, and were filled : and they 
took up of the fragments that remained 6 twelve bas- 
kets m full. 

21 And they that had eaten were about five thou- 
sand men, besides women and children. 

22 IT And straightway Jesus constrained his disci- 
ples to get into a ship, and to go before him unto the 
other side, while he sent the multitudes away. 

23 And when he had sent the multitudes away, he 
11 went up into a mountain apart to pray : and wnen 
the evening was come, he was there alone. 

24 But the ship was now in the midst of the sea, 
tossed with waves : for the wind was contrary. 

25 And in the fourth watch of the night Jesus went 
unto them, walking on the sea. y 

2G And ° when the disciples saw him walking on the 
sea, they were p troubled, saying, It is a spirit ; and 
they cried out for fear. 

27 But straightway Jesus spake unto them, saying, 
Be <Jof good cheer ; it is I ; be not afraid. 

28 And Peter answered him and said, Lord, r if it 
be thou, bid me come unto thee on the water. 

29 And he said, Come. And when Peter was come 
down out of the ship, he walked on the water, to go 
to Jesus. 

30 But when he saw the wind s boisterous, he was 
afraid ; and beginning to sink, he cried, saying, Lord, 
save t me. 

31 And immediately u Jesus stretched forth Jus hand, 
and caught him, and said unto him, O thou of little 
faith, wherefore didst thou v doubt 1 

32 And when they were come into the ship, the wind 
w ceased. 

33 Then they that were in the ship came and worship- 
ped him, 6 saying, Of a truth thou art the Son of x God. 

34 IT And y when they were gene over, they came into 
the land of Gennesaret. 



of the fishes ; but Campbell (guided by the oriental idiom) ineJine9 to explain 
it, " He blessed God," or asked a blessing. Compare Mark viii. 6. 

Ver. 20. Twelve baskets full.— From this it is clear that a creative power 
must have been exerted, as the food remaining was evidently more than before 
they began to eat. 

Ver. 22. Jesus constrained his disciples.— John intimates that, the pecpic 
wanted to take Jesus by force, and make him a king ; (John vi. 15.) one reason, 
therefore, for Jesus sending them away might be, to prevent their uniting with 
the multitude, and creating an alarm to the Roman government. 

Ver. 24. The wind ivas contrajy.—By this they were driven farther from the 
shore than they designed, and in a different course. 

Ver. 25. Fourth watch.— The Jews at this time divided the night into four 
watch>s : the first was from six o'clock in the evening till nine ; the second from 
nine to twelve ; the third from twelve till three ; and the fourth, from three till six. 
So thai it probably began to be daylight before our Lord came to his disciples. 

Walking on the sea.— This was thought so absurd, that the Egyptian 

hieroglyphic for an impossibility was " two feet walking on the sea." This sus- 
pension of the laws ot gravitation was a proper manifestation of omnipotence. 

Ver. £6. It is a spirit.— Gr. Phantasina, i. e. " an apparition." So Doddridge. 

Ver. 34. Gennesaret.— [Gennesaret was a fertile district, in wnich were 
situated the cities of Tiberias and Capernaum, extending along the western 
sl:ore of the lake to which it gave name, about thirty stadia, or nearly four 
miles in length, and twenty stadia, or two miles and a half in breadth, accord- 
ing to Josephus.]—Bagster. 






MATTHEW, XV. 



55 



1 



35 And when the men of that place had knowledge 
of him, they sent out into all that country round about, 
and brought unto him all that were diseased ; 

3G And besought him that they might only touch the 

hem z of his garment : and as many a as touched were 

made perfectly whole. 

CHAPTER XV. 

3 Christ reproveth the scribes and Pharisees for transgressing God's commai d- 
ments through their own traditions: 11 teachelh how that which goeth ir.to 
the mouth doth not dePle a man. 21 He healeth the daughter of the woman 
of Canaan, 30 and other great multitudes : 32 and with seven loaves and a 
few little fishes feedeth four thousand men, besides women and children. 

THEN a came to Jesus scribes ft and Pharisees, 
which were of Jerusalem, saying, 

2 Why do thy disciples transgress the tradition of the 
elders ? for they wash not their hands when they eat 
bread. 

3 But he answered and said unto them, Why do ye 
also transgress the commandment of God by your 
b tradition ? 

4 For God commanded, saying, c Honour thy father 
and mother : and, He d that curseth father or mother, 
let him die the death. , 

5 But ye say, Whosoever shall say to his father or 
his mother, It is a gift, by whatsoever thou mightesi 
be profited by me ; 

6 And honour not e his father or his mother, he shall 
be free. Thus have ye made the commandment ol 
God of none effect by your tradition. 

7 Ye hypocrites, well did Esaias prophesy of you. 
. saying, t 

8 This r people draweth nigh unto me with their 
mouth, and honoureth me with their lips ; but their 
heart is far from me. 



A. M. 4031 
A. D.27 



z Nu. 15.38. 
c.9.20 
Ma. 3. 10. 
Lu.6.19. 
Ac. 19. 12. 

a Jn.6.37. 



CHAP. 15. 

A. M. 4032. 
A D. 23. 

a Ma.7.1; 
&c. 



6 



ihescribes 
were pre- 
tenders to 
a greater 
measure 
of know- 
ledge, and 
the Pha- 
risees to a 
greater . 
measure 
of holiness 
than oth 
ers. 

b Col.2.8, 
23. 
Tit. 1.14. 

c Ex.20. 12. 
De.5.16. 

d Ex.2l.17. 
Le.20.9. 

e De.27.16. 
f Is.29.13. 



Ver. 35. Had knowledge of him— That is, found out who he was. 

Ver. 36. Hem— Or " fringe." See note on ch. ix. 20. 

Chap. XV. Ver. I. Of Jerusalem— Or, from Jerusalem. Doddridge suggests, 
that these were deputed to watch the conduct of Jesus and his disciples in 
Galilee. 

Ver. 2. Traditions of the elders.— [Tradition,, in Latin traditio, from ti ado 
I deliver, hand down. Among the Jews, it signifies what is called the oral law, 
which ihey say has been successively handed down from Moses, through every 
generation, to Judah the Holy, who compiled and digested it into the Mishneh, 
to explain which the two Gemaras, or Talmuds. called the Jerusalem and Baby- 
lonish, were composed. Of the estimation in which ihese were held by the Jews, 
the following may serve as an example : " The words of the Scribes are lovely 
beyond the words of the law, for the words of the law are weighty and light, 
but the words of the Scribes are all weighty." Hieros. Berac.]—Bagster. 

Ver. 4. Curseth.— Campbell is surprised at this translation being so current • 
he thinks that both the Hebrew and Greek words signify to reproach, or 
calumniate, h it the penalty of death being affixed to this " reproach," proba- 
bly led to this strong term " curseth," and seems to justify it : for no slight re- 
proach, assuredly, would warrant such s punishment. 

Ve.\ 5. It is (or, be it) a gift.— (i It is Corban." the Hebrew term for a gift, or 
tfterng to God. Levit. i. 2, 3 ; ii. 1, 8, &c. To interfere with this offering would 
nave incurred the imputation of impiety ; but it was often wickedly pleaded, 
as an excuse for neglecting the plainest duty. 

Ver. 6. Honour not his father and mother. — Bp. Jebb, in his metrical version 
of verses 5, 6, seems to have rendered the passage clearer and more elegant. 

" But ye say : 

"Whoever shall say to his father or mother, (Be that) a gift, by whic.li thou 
might est have been relieved from me ; 

Must also not honour his father or his mother : 

Thus have ye nullified the commandment of God by your tradition." 



F 



T.r_"T- 



56 



MATTHEW, XV. 



1 



A. M. 4032. 
A. D 28. 

g Col.2.22. 

h Ac 10.15. 
Ro.14.14, 
20. 

lTi.4.4. 
Tit. 1.15. 

i Jn. 15.2,6. 

j C.23.1G. 
Lu.6.39. 



k Lu.6.45. 
J a. 3. 6. 

1 Ge.6.5. 
8.21. 
Pr.8.14. 
24.9. 
Je.17.9. 
Ro.3.I;,. 
19. 

Ga.5.19., 
21. 

Ep.2.3. 
Tit.3.3. 



P 



9 But in vain they do worship me, teaching for doc- 
trines s the commandments of men. 

10 IT And he called the multitude, and said unto them, 
Hear, and understand : 

11 Not h that which goeth into the mouth defileth a 
man ; but that which cometh out of the mouth, this de- 
fileth a man. 

12 Then came his disciples, and said unto him, Know- 
est thou that the Pharisees were offended, after they 
heard this saying ? 

13 But he answered and said, Every plant, i which 
my heavenly Father hath not planted, shall be root- 
ed up. 

14 Let them alone: they J be blind leaders of the blind. 
And if the blind lead the blind, both shall fall into the 
ditch. 

15 ThfiKi answered Peter and said unto him, Declare 
unto us tnis parable. 

16 And Jesus said, Are ye also yet without under- 
standing 1 

17 Do not ye yet understand, that whatsoever entereth 
in at the mouth k goeth into the belly, and is cast out 
into the draught ? 

18 But those things which proceed out of the mouth 
come forth from the heart ; and they defile the 
man. 

19 For l out of the heart proceed evil thoughts, mur- 
ders, adulteries, fornications, thefts, false witness, 
/? blasphemies : 

20 These are the things which defile a man : but to 
eat with unwashen hands defileth not a man. y 

21 TT Then m Jesus went thence, and departed into 
the coasts of Tyre and Sidon. 

22 And, behold, a woman of Canaan came out of the 
same coasts, and cried unto him, saying, Have mercy 
on me, O Lord, thou son of n David"; my daughter is 
grievously vexed with a devil. 

23 But he answered her not y a ° word. And his dis- 
ciples came and besought him, saying, Send her away ; 
for she crieth after us. 

24 But he answered and said, P I am not sent but 
unto the lost 6 sheep of the house of Israel. 

Vcr. 9. Teaching' for doctrines.— Doddridge, "While they teach doctrines 
(that are) human injunctions," or the commandments of men. These ;hey con- 
sidered not only equal, but in some cases even more obligatory, than the precepts 
of Moses and of God. Thus they considered the neglect of washing, accord- 
in? to their traditions, as equal to whoredom, and worthy of death. See Hani' 
mbnd and Doddridge. 

Ver. 12. Then came, &c— This was after Jesus had gone into a hoitfe. 

Ver. 13. Every plant— That is, every doctrine not of God ; every teachei wot 
enlightened by him. 

Ver. 14. Blind leaders.— Elsewhere they are called " blind guides." 

Ver. 20. To tat with unwashen, &c— It is no sin to neglect a superstitious 
ceremony. 

Ver. 22. A wonnan of 'Canaan— Of 'the accursed and devoted race of Canaan, 
and, as Mark informs us (ch. vii. 26), a Syro-phamician ; i. e. a native of ihat 
part of Phcenicia which had formerly been conquered by the Syrians. Dod- 
dridge. Vexed with a devil— -or " demon," as before. 

Ver. 23. Send her away ; for she crieth after us.— Grant ner request and 
dismiss her. 



slander- 
ing and 
speaking 
evil of 
others. 



m Ma. 7.2-1. 

:i Lu. 18.33, 
39. 

y thereby to 
try her 
faith and 
constan- 
cy. 

o Ps.23.1. 
La. 3. 8. 

p c.10.5.6. 
Ac. 3.26. 



A 



my per- 
sonal mi- 
nistry is 
to the 
straying 
Jews only 



MATTHFW, XV. 



57 



25 Then came she and worshipped him, saying, Lord, 
help me. 

26 But he answered and said, It is not meet to take 
the children's bread, and to cast it to <J dogs. 

27 And she said, Truth, Lord: yet the dogs eat of the 
crumbs which fall from their master's table. 

23 Then r Jesus answered and said unto her, O wo- 
man, great is thy faith : be s it unto thee even as thou 
wilt. And her daughter was made whole from that 
very t hour. 

29 IT And u Jesus departed from thence, and came nigh 
unto the sea of Galilee; and went up into a mountain, 
and sat down there. 

30 And great multitudes came unto him, having with 
them those that were lame, blind, dumb, maimed, and 
many others, and cast them down at Jesus' feet; and 
he healed v them : 

31 Insomuch that the multitude wondered, when they 
saw the dumb to speak, the maimed to be whole, the 
lame to walk, and the blind to see : and they glorified 
the God of Israel. 

32 IT Then w Jesus called his disciples unto him, and 
said, I have compassion on the multitude, because 
they continue with me now three days, and have no- 
thing to eat : and I will not send them away fasting, 
lest they faint in the way. 

33 And x his disciples say unto him. Whence should 
we have so much bread m the wilderness, as to fill 
so great a multitude? 

34 And Jesus saith unto them, How many loaves 
have ye? And they said, Seven, and a few little 
fishes. 

35 And y he commanded the multitude to sit down 
on the ground. 

36 And he took the seven loaves and the fishes, and 
1 gave thanks, and brake them, and gave to his disci- 
ples, and the disciples to the multitude. 

37 And they did all eat, and were filled : and they 
took up of the broken meat that was left seven 
baskets full. 

38 And they that did eat were four thousand men, 
besides women and children. 

39 And he sent away the multitude, and took ship, 
and a came into the coasts of Magdala. 



A. M. 4032. 
A. D. 28. 



q c.7.6. 
Re.22.15. 



r Job 13.15. 
23.10. 
La.3.35 



s Ps.145.19. 



t Jn-4.50.. 
53. 



u Ma.7.31. 



v Ps. 103.3. 
Is. 35.5 6. 



w Ma. 8.1, 
&c. 



x 2KL4.43, 
44. 



y c.14.19, 



z 1 Sa.9.13. 
Lu.22.19. 
*4.30. 



a Ma.8.»0. 



Ver. 26. Cast it to dogs.— This is the language that the Jews constantly used 
toward the Gentiles, and the same language has been too long used by Chris- 
tians toward the Jews. 

Ver. 28. O woman, &c— [Our Lord's purpose being now answered, he oj e \h 
commended her faith, and assured her that her daughter was healed >-2#. 

Ver. 30. Maimed— [Properly, those who had lost a hand, arm, foot, &c. " It 
is reasonable to suppose, that among the many maimed, who were brought on 
these occasions, there were some whose limbs had been cut off; and I think, 
hardly any of the miracles of our Lord were more illustrious and amazing than 
the recovery of such.*' Dr. Doddridge.]— Bagster. 

Ver. 32. Lest they faint.— Campbell, " Lest their strength fail." 

Ver. 37. Baskets— Campbell, " Maunds ;" properly, hand-baskets, a different 
word from what is used in the preceding miracle, chap. xiv. 20. 

Ver. 39. Magdala.— [Magdala was a city, and probably a territory, east of 
Jordan, sometimes called hy the Rabbins Magdala of Gadar a, from its vicinity 
to that city. Dr. Lightfoot has satisfactorily shown, from the Jewish writers, 



58 



MATTHEW. XVI. 



A M. 4032. 
A. D. 2* 



j CHAP 16. 



a c. 152. 38, 
&c. 

Ma.8.11, 
&c. 

Lu.11.1j. 
12. 54.. 58. 
lCo.1.22. 



b J o.l. 17. 



c Lu.12.1. 



d lCo.5.6.. 
8. 

Ga.5.9. 
2 Ti.2. 16, 
17. 



e c.6.30. 
8.26. 
14.31. 



{ c.14.19, 
&c. 



g c. 15.34, 

&c. 



h c. 15.1.. 9. 



CHAPTER XVI. 

1 The Pharisees require a sign. 6 Jesus warneth his disciples of the leaven of 
the Pharisees and Sadducees. 13 The people's opinion of Christ, 16 anil ' 
Peter's confession of him. 21 Jesus foreshoweth his death, 23 reproving 
Peter for dissuading him from it : 24 and admonishetli those dial will follow 
him, to bear the cross. 

THE Pharisees also with the Sadducees came, and, 
tempting, desired him that he would show them a 
sign a from heaven. 

2 He answered and said unto them, When it is even- 
ing, ye say, It will be fair weather : for the sky is red. 

3 And in the morning, It will be foul weather to-day : 
for the sky is red ana lowering. O ye hypocrites, ye 
can discern the face of the sky ; but can ye not dis- 
cern the signs of the times? 

4 A wicked and adulterous generation seeketh after a 
sign ; and there shall no sign be given unto it, but the 
sign of the prophet b Jonas. And he left them, and de- 
parted. 

5 TT And when his disciples were come to the other 
side, they had forgotten to take bread. 

6 Then Jesus said unto them, c Take heed and be- 
ware of the leaven d of the Pharisees and of the Sad- 
ducees. 

7 And they reasoned among themselves, saying, It is 
because we have taken no bread. 

8 Which when Jesus perceived, he said unto them, 
e O ye of little faith, why reason ye among yourselves, 
because ye have brought no bread ? 

9 Do ye not yet understand, neither remember the 
five f loaves of the five thousand, and how many 
baskets ye took up ? 

10 Neither the seven 'loaves of the four thousand, 
and how many baskets ye took up ? 

11 How is it that ye do not understand that I spake 
it not to you concerning bread, that ye should beware 
of the leaven of the Pharisees and of the Saddu- 
cees ? 

12 Then understood they how that he bade them not 
beware of the leaven of bread, but of the doctrine h of 
the Pharisees and of the Sadducees. 

13 IT When Jesus came into the coasts of Cesarea 

that it was situated on the south-east side of the Lake of Gennesareth, a sab- 
bath-day's journey, or two miles, from Chammath, near the hot baths of Tibe- 
! rias, one mile from Jordan, and the same distance from Hippo. It appears to 
' be the same Magdala which Josephus mentions, in his Life, as in the vicinity 
of Gamala, in Gaulonitis.]— Bagster. 
Chap. XVI. Vcr. 3. It will be foul to-day.— Doddridge, " Tempestuous." 

The sky is red. — The same signs are observed by ourselves. 

Ver. 13. Cesarea Philippi— [Cesarea Philippi was anciently called Vaneas, 
from the mountain of Panium, or Hcrmon, at the foot of which it was situated, 
\ near the springs of Jordan ; but Philip the Tetrarch, Ihe son of Herod the 
Great, having rebuilt it, pave it the name of C cesarea in honour of Tiberius, the 
reigning emperor, and he added his own name to it, to distinguish it from ano- 
ther Cesarea on the coast of the Mediterranean. It was afterwards named 
Neronias by the young Agrippa, in honour of Nero, and in the time of William 
of Tyro, it was called Belinas. It was, according to Josephus, a day's journey 
from Sidou, and 120 stadia from llu; lake of'Phiala, and, according to Abiilfcda, 
a journey of a day and a half from Damascus. It is now called Hernias. 
Burckhardt says it contains about 150 houses, inhabited by Turks, Greeks, 
&c. T ravels in Syria.]— Bagster. 



I 



MATTHEW, XVI. 59 j| 



Philippi, he asked his disciples, saying, Whom i do 
men say that I the Son of man am ? 

14 And they said, j Some say that thou art John the 
Baptist: some, Efias; and others, Jeremias, or one of 
the prophets. 

15 He saith unto them, But whom say ye that I am ? 

16 And Simon Peter answered and k said, Thou art 
the Christ, the Son of the living God. 

17 And Jesus answered and said unto him, Blessed 
art thou, Simon Bar-jona : for l flesh and blood hath 
not revealed it unto thee, but m my Father which is in 
heaven. 

18 And I say also unto thee, That thou art n Peter, 
and ° upon this rock I will build my church ; and the 
gates of p hell shall not prevail q against it. 

19 And I will give unto thee the keys of the kingdom 
of heaven : and whatsoever thou r shalt bind on earth 



A. M. 4032. Ij 
A. D. 23. 

i Ma.3.27. 

Lu.9.18. 
i c.14.2. 
* Lu.9.7..9. 
k Ps.2.7. 

c. 14.33. 

Jn.L.49. 

Ac.aao. 

He.1.2,5. 
1 lCo.2. 

10. 

Ga.1.16. 

Ep.2.8. 
mlJn.4.15 

5.20. 
n Jn.1.42. 
o Ep.2.20. 

Re. 21. 14 
p Ps.9.13. 
q Is.51.17. 
r c.18.18. 



Ver. 17. Simon Bar-jona— Or, the son of Jonas. 

Ver. IS. Thou art Peter.— The Catholics explain the name Peter (Gr. Pe- 
tros) to mean a rock, but a learned Lexicographer of the 17th century (Edw.' 
Leigh, Esq.) says, " Petros (i. e. Peter) always signifies a stone, never a rock ;" 
which is confirmed by another learned layman, Granville Sharp, Esq., who 
appeals to the Lexicons of Scapula, Schrevelius, Dawson, Parkhurst, &c, 
to which might be added, many others of the highest literary authority. The 
Syro-Chaldaic term Cephas, also simply means a stone. See John i. 41.—" Re- 
marks on an important Passage," &c. Upon this rock. — Chrysostom says, 

On this rock, not upon Peter, for he did not build his church upon the man, 
but upon his faith ;" or, as he elsewhere expresses it, " his confession." The 
following words, " Thou ait Peter, and upon ilhis Rock will I build my church," 
are of peculiar importance in our controversy with the church of Rome, which 
founds thereon the primacy of St. Peter, who is the foundation of their church, 
though not of ours. Thus the Rhemish translators explain the words, " Christ 
foretold and appointed (John i. 42) that this man, named Simon, should after- 
ward be called Cephas, or Petrus, that is to say, a rock; not then uttering 
the cause, but now expressing the same, viz. (as St. Cyril writeth ;) ' For that 
upon him, (Peter j as upon a firm rock, his church should be builded.' " It is 
also the avowed doctrine of the Catholic church to this day, " that our Lord 
did make St. Peter the chief pastor of the church, 'giving him a name that im- 
plied no less than being a rock, or foundation stone, declaring that upon this 
rock he would build his church." <Bp. Chaloner's Grounds of the Old Reli- 
gion, sect. ii. % Now in answer to this, 1. Protestants deny that Peter signifies 
" a rock," and say it signifies a stone only ; or, at most, a fragment of a rock. 
2. They contend Peter himself was not the foundation rock here spoken of, 
but only one of the chosen stones laid on that rock, on which the church was 
built. (Ephes.ii. 20. ; Rev. xxi. 14.) 3. They believe that Peter's noble confession, 
(ver. 16.) or rather, Christ himself, the subject of that confession, is the Rock 
both of the church and of every individual believer, (1 Cor. iii. 11 ;) and that the 
title (Rock) is indeed an evidence of our Lord's divinity ; for " Who is a rock, 
sa\o our God?" Jehovah was the Rock of Israel, (Deut. xxxii. SO, 31.) and 
the Apostle Paul explains that rock to signify (not Peter, but) Christ himself, 
(1 ( 'or. x. 4.) Lastly, they add, that if Peter had been that rock, when he fell, 
by denying his Master, (chap. xxvi. €9—72.) the church must have fallen with 
him. The great question between Roman Catholics and Protestants is, Did 
1 Chiist here constitute Peter the Pope— i. e. the infallible head of the church? 
; Papists say, yes. But if so, why did Christ, almost immediately after such ap- 
i pointment, say unto Peter, " Get thee behind me, Satan, thou art an offence 
I to me." And why did Peter deny Christ even with cursing, if infallible ? And 
: how could he be Pope, and yet lead about a zoife ? See 1 Cor. ix .5, Luke iv. 38. 
Ver. 19. I will give unto thee the keys, &c— Keys were the emblem* of ! 
office, and in some cases were so large as to be carried on the shoulder. Isa. ix. 
6 ; xxii. 20. And according to the nature of the key, was the authority. The 
key of the house (or palace) of David, implied great influence and authority, 
as we see in the passage just quoted. The keys of the kingdom— \. e., say- 
Roman Catholic expositors, "The authority, or chair of doctrine, know- 
ledge, judgment, and discretion between true and false doctrine, the height of 

government, the power of making laws," &c. &c. Wliatsoever thou shalt 

bind.. — '' All kind of discipline and punishment of offenders, either spiritual or j 



.1- — — 



30 



MATTHEW, XVI. 



A. M. 4032. 
A. D. 22. 

% Ma.8.30. 

t Lu.9.22. 
18.31. 
24.6,7. 
1 Co. 15.3, 
4. 



n pity thy- 
self. 

T2Sa.19.2S. 



w Rev 14.13. 

x c.10.35. 
Ma. 8. 34. 
Ln.9.23. 
14.27. 
Ac. 14.22. 
lTh.3.3. 



y Jn. 12.25. 
Es.4.14. 



2 Ps.49.7,8. 

a Da.7.9,10 
Zee. 14.5. 
Jude 14. 

b Re.22.12. 

c Ma.9.1. 

d He. 2. 9. 



shall be bound in heaven : and whatsoever thou shalt 
loose on earth shall be loosed in heaven. 

20 Then 8 charged he his disciples that they should 
tell no man that he was Jesus the Christ. 

21 IF From <■ that time forth began Jesus to show unto 
his disciples, how that he must go unto Jerusalem, 
and suffer many things of the elders and chief priests 
and scribes, and be killed, and be raised again the 
third day. 

22 Then Peter took him, and began to rebuke him, 
saying, u Be it far from thee, Lord : this shall not be 
unto thee. 

23 But he turned, and said unto Peter, Get thee be- 
hind me, v Satan : thou art an offence Wl jnto me: for 
thou savourest not the things that be of God, but 
those that be of men. 

24 H Then said Jesus unto his disciples, If any x man 
will come after me, let him deny himself, and take up 
his cross, and follow me. 

25 For y whosoever will save his life shall lose it : 
and whosoever will lose his life for my sake shall 
find it. 

26 For what is a man profited, if he shall gain the 
whole world, and lose his own soul 1 or z what shall 
a man give in exchange for his soul 1 

27 For a the Son of man shall come in the glory of 
his Father with his angels ; and b then he shall re- 
ward every man according to his works. 

28 Verily I say unto you, There c be some standing 
here, which shall not d taste of death, till they see 
the Son of man coming in his kingdom. 



l L 



corporal .... is comprised under the word bind; of which sort be excommu 
nications, anathemas, suspensions, degradations, and other censures and pe- 
nances enjoined, either in the sacrament of penance, or in the exterior courts 
of the church, for punishment of other crimes, and specially of heresy, and 
rebellion against the church, and the chief pastors thereof." Here is the 
true source of all papal persecution ! Here are the claws of the Apocryphal beast ! 
Re. xiii. 

Ver. 20. Jesus.— Wanting in many MSS. and some ancient versions, and the 
sense seems clearer without it. 

Ver. 21. From that time forth— That is, at different times after this, as op- 
portunity permitted. 
Ver. 22. To rebuke him.— This implies great presumption in Peter, and our 

Lord's answer shows that it was so considered by his Master. Be it far 

from thee /— Marg. " Pity thyself;" but others render it, still more literally, 
" Mercy on thee, Lord !" The use of this expression in the LXX. answers to 
" God forbid !" and is so translated, 1 Sa. xiv. 45. ; 1 Ch. xi. 19. : also, 1 Mac. 
ii. 21. See Campbell. 

Ver. 23. Satan.— The word signifies an adversary : see Job, chapter i. 6. 
j£ec. iii. I. Our Lord means to say, that Peter did not speak like a friend, but 
like an enpmy • in fact, he pursued the same conduct that Satan himself did, 
when he tempt ul our Lord to give up his course of suffering, by offering him 

4i all the kingdoms of the world and the glory of them." Mat. iv. 8 — 10. 

Than art an offence — Greek, Scandal, or stumbling block ; that is, by \vc% 
temptation, Peter put a stumbling block in the way of his Lord's duty. 
Ver. 24. Come after me:— It is the part of a disciple to follow his Master, 

both in bis instruction* and example. Take up his cross. See note on 

chap. x. 38. 

t Ver. 26. And lose his own sou?. — The word here lendered lose, is different 
from that in the verse preceding ; and Campbell says forfeit is the term vvhich 
comes nearest to the original, and is therefore adopted by Boothroyd. — In ex- 
change-.— Doddridge, As a ransom." 
Ver. 28. Shall not taste of death.— To taste, or to see death, is a common 



MATTHEW, XVII. 



61 



CHAPTER XVII. 

I The transfiguration of Christ 14 He healetli the lunatic, 22 foretelleth his 
own passim, 24 and payeth tribute. 

AND » after six days Jesus taketh Peter, James, 
and John his brother, and bringeth them up into 
a high mountain apart, 

2 And was transfigured before them : and his face 
did shine as the ° sun, and his raiment was white as 
the light. 

3 And, behold, there appeared unto them Moses and 
Elias talking with him. 

4 Then answered Peter, and said unto Jesus, Lord, 
it is good for us to be here : if thou wilt, let us make 
here three tabernacle*.; one for thee, and one for Mo- 
ses, and one for Elias. 

5 While he yet spake, behold, a bright cloud over- 
shadowed them: and behold a voice c out of the 
cloud, which said, This is my beloved Son, in d whom 
I am well pleased ; hear e ye him. 

6 And when the disciples heard it, they fell on their 
face, and were sore afraid. 

7 And Jesus came and touched f them, and said, 
Arise, and be not afraid. 

8 And when they had lifted up their eyes, they saw 
no man, save Jesus only. 

9 And as they came down from the mountain, Jesus 
charged them, saying, Tell the vision to no man, un- 
til the Son of man be risen again from the dead. 

10 IT And his disciples asked him, saying, Why 
s then say the scribes that Elias must first come? 

11 And Jesus answered and said unto them, Elias 
truly shall first come, and restore all things. 

12 But I say unto you, That Elias is come /? alreaqy, 
and they knew him not, but have done unto him 
whatsoever they listed. Likewise shall also the Son 
of man suffer h of them. 

13 Then the disciples understood that he spake unto 
them of John the Baptist. 



A. M. 4032. 
A. D. 28. 



CHAP. 17. 



a Ma. 9.2, 
&c. 

Lu.9 28, 
&c. 

b Re. I. If, 

; c 3. 17. 
Ma 1.11. 
Lu 3.22. 
2 Pe. 1. 17. 

d Is.42.1, 
21. 

k De.13.15, 
19. 

Ac. 3.22, 
23. 

He. 1.1, 2. 
1.1..3. 

f Da. 10. 10, 
18. 
Re. 1.17. 

g Mai. 4. 5,6 
c. 11.14. 







'! 
ii 



that per- 
son who 
was 

prophesi- 
ed of un- 
der the 
name of 
Elias is 
come and 
gone al- 
ready. 



h c.16.21. 



Hebraism for dying.— Campbell. The Son of man coining in his kingdom. 

— (This appears to refer to the Mediatorial kingdom which our Lord was about 
to set up by the destruction of the Jewish nation and polity, and the diffusion 
of the gospel throughout the world.] — Bagster. 

Chap. XVII. Ver. l. After six days.— [St. Luke, taking in both the da? of 
the preceding discourse and that of the transfiguration, as well as the six in- 
termediate one*, says it was eight days after.] — Bagster. Here is no contra- 
diction, but merely a variety of expression. A high mountain— Supposed 

to be Mount Tabor, about the middle of Galilee. 

Ver. 2. Transfigured — Or transformed, not in shape, but in the glory of his 
appearance. 

Ver. 3. Elias— That is, Elijah. They were talking loith Jesus.— Luke 

(chap. ix. 31.) adds, that he spoke of the decease (Greek, exodus, or departure* 
which he should accomplish, &c. 

Ver. 4. Tabernacles.— -The word signifies tents, and is often used forbooths, 
formed of boughs of trees, such as were used at ths feast of tabernacles. 

Ver. 6. Were sore afraid. — They seem to have supported the glory of the 
scene with pleasure, but the voice terrified them. Compare Jn. xii. 28, 29. 

Ver. 8. Saio no man— Neither Moses nor Elias. 

Ver. 11. And rtMore all things.— Restore is ceitainlj the primary ^ense of 
the original, but we conceive it means, to reform, or rectify, both here and 
in Ac. \\\ 21. See Isa. xl. 3, 4, and compare note on Mat. iii. 3. 

Ver. 12. Whatsoever they listed— Or chose. Also suffer of them— That 

is, suffer persecution and death, as John had done, though in a different way. 



62 



MATTHEW, XVII. 



A. M. 4032. 
A. D. 23. 

i Ma/9.14, 
&c. 
Lu.9.37, 

&c. 

j He. 3. 19. 

k C.21.2L 
Ma.ll. 

23. 

Lu.17.6. 

lCo.13.2. 



y Bishop 
Ponrce 
remarks, 
a thriving 
and in- 
creasing 
faith, like 
a grain of 
mustard 
seed, 
which 
from the 
least, of 
seeds he- 
comes the 
greatest 
of herbs. 



c.16.21. 
20.17. 
Ma 8.31. 

9.30,31. 

10.33. 

Lu.9.22, 

44. 

IS. 31. 

24.0,26,46 



m didrach- 
rna, in 
value 
Uventy- 
ei^ht " 
cents 
eight 
mills. 
Ex.33.26. 



14 ^F And i when they were come to the multitude, 
there came to him a certain man, kneeling down to 
him, and saying, 

15 Lord, have mercy on my son : for he is lunatic, 
and sore vexed : for oft-times he falleth into the fire, 
and oft into the water. 

16 And I brought him to thy disciples, and they 
could not cure him. 

17 Then Jesus answered and said, O faithless and 
perverse generation, how long shall I be with you ? 
how long shall I suffer you? bring him hither to 
me. 

18 And Jesus rebuked the devil ; and he departed out 
of him : and the child was cured from that very 
hour. 

19 Then came the disciples to Jesus apart, and said, 
Why could not we cast him out 7 

20 And Jesus said unto them, Because of your 
j unbelief : for verily I say unto you, If k ye have 
faith y as a grain of mustard seed, ye shall say unto 
this mountain, Remove hence to yonder place ; and 
it shall remove ; and nothing shall be impossible 
unto you. 

21 Howbeit this kind goeth not out but by prayer 
and fasting. 

22 IT And i while they abode in Galilee, Jesus said 
unto them, The Son of man shall be betrayed into 
the hands of men : 

23 And they shall kill him, and the third day he shall 
be raised again. And they were exceeding sorry. 

24 1T And when they were come to Capernaum, they 
that received m tribute money came to Peter, and said, 
Doth not your master pay tribute? 

25 He saith, Yes. And when he was come into the 
house, Jesus prevented him, saying, What thinkest 
thou, Simon ? of whom do the kings of the earth take 
custom or tribute? of their own children, or of 
strangers ? 

26 Peter saith unto him. Of strangers. Jesus saith 
unto him, Then are the children free. 



Ver. 15. Lunatic— The Greek term used by Matthew, exactly corresponds 
with this, and means, influenced by the moon, (Luna,) which is said to be re- 
markably the case in epilepsy, which Dr. Mead informs us was off en distin- 
guished by this term. And sore vexed— That is, by a demon (or devil.) See 

chap. xv. 22. Lu. vi. 18, &c. 

Ver. 13. Rebuked the devil— Or demon. 

Ver. 20. As a grain of mustard seed— Compare chap. xiii. 31. The Rah- 
;i bins have a proverb, that the globe of the earth is but as a grain of mustard 
seed, compared with the expanse of heaven. Drusius. To this moun- 
tain.. -The retirements of Jesus were generally into some mountain. See 
chap. xiv. 23. To" remove mountains," was a proverbial expression with the 
Jews, signifying, to effect apparent impossibilities. See chap. xxi. 21 ; also 
1 Co. xiii. 2. 

Ver. 21. Ilowbeit, &c. — That some demons arc worse than others, see Mat. 
xii. 45. 

Ver. 21. Tribute. — [This tribute seems to have been the half shekel which 
every male among the Jews paid yearly for the support of the temple ; which 
was continued by them, wherever dispersed, till after the time of Vespasian. 
See JosephUS. \— Bolster . 

Ver. 25. Jesus prevented him — i. e. Jesus anticipated him. 

i tz: ,-, ' ..■,, . t - . . ... ~~ . ~ 



j 



I 



MATTHEW, XVIII. 



63 



27 Notwithstanding, lest we should offend n them, 
go thou to the sea, and cast a hook, and take up the 
fish that first cometh up ; and when thou hast opened 
his mouth, thou shalt find a ° piece of money : that 
take, and give unto them for me and thee. 

CHAPTER XVIII. 

] Christ warneth his disciples to bennnible and harmless : 7 to avoid offences, 
and not to despise thu iittle ones: 15 teacheth how we are to deal with our 
brethren, when they ollend us : 21 and how oft to forgive them : 23 which he 
setteth forth by a pa. "able n{ the king, that took account of his servants, 32 and 
punished him, who showed no mercy to his fellow. 



A 



A. M. 4032. 
A. D. 28. 



n Ro.14.21. 
15.1-. 3. 
2Co.6.3. 

o a stater, 

which 
was half 
an ounce 
' silvei. 



CHAP. IS. 



T a the same tune came the disciples unto Jesus, 
saying. Who is the greatest in the kingdom of aMa.9 3<, 

Lu.9.46, 

&c. 
22.24,&e. 



heaven 7 

2 And Jesus called a little child unto him, and set 
him in the midst of them, 

3 And said. Verily I say unto you, Except ye be 
b converted, and become as little ° children, ye shall 
not enter into the kingdom of heaven. e 

4 Whosoever therefore shall humble himself d as this 
little child, the same is greatest in the kingdom of 
heaven. 

5 And whoso shall receive one such little e child in 
my name receiveth me. 

6 But. whoso shall offend f one of these little ones 
which believe m me, it were better for him that a mill- 
stone were hanged about his neck, and that he were 
drowned in the depth of the sea. 

7 IT Wo unto the world because of offences ! for s it 
must needs be that offences come ; but h wo to that 
man by whom the offence cometh ! 

8 i Wherefore if thy hand or thy foot offend thee, cut 
them offhand cast them from thee : it is better for thee 
to enter into life halt or maimed, rather than having 
two hands or two feet to be cast into everlasting fire. 

9 And if thine eye offend thee, pluck it out, and cast 
it from thee : it is better for thee to enter j into life 
with one eye, rather than having two k eyes to be cast 
into hell fire. 

10 TT Take heed that ye despise not one of these little 
3nes ; for I say unto you, That in heaven their angels 
i do always behold m the face of my Father which is 
in heaven. 

11 For the Son of man is come to save n that which 
was lost. 



b Ps.5l.70 
..13. 
Jn.3,3. 

c 1 Co. 14. 
20. 
lPe.2.2. 

d La. 14.11. 

Ja.4.10. 

e c.10.42. 

f Ma. 9. 42. 
Lu. 17.1,2 

s 1 Co.U. 

" 19. 
Jude 4. 

h Jude 11. 

i c. 5. 29,30. 
Ma. 9. 43, 

45. 

j He.4.11. 
k Lu.9.25. 
1 Ac. 12. 15. 

mPs.17.15. 

n c.1.21. 
Lu.9.56. 
19.10. 
Jn.3.17. 

10.10. 
12.47. 
1 Ti.l 15. 



i. Ver, 27 A piece of money— Thai is, a stater, or shekel, weighing in silver 
•• noou'. half an ounce, and equal to two didrachmas. 

Chap. XVIII. Ver. 6. That a millstone.MThis mode of punishment ap- 

I pears to have obtained in Syria as well as in Greece, especially in cases of 

• parricide. That it was customary in Greece, we learn from Suidas. and the 

H Scholiast on the Equites of Aristophanes. "When a person was drowned, 

{ they hung a weight about his neck."] — Bagster. 

Ver. 7. It must needs be that offences come.— Yes ! where there is sin. there 
. must needs be sorrow ; and while men's minds remain unbumbk.d, offences 
■; will continually arise. 

Ver. io. Their angels do always behold the face of my Father.— The highest 
officers in thp Onenta. courts, are described as those, who see the king's face ; 
the expression may therefore mean, angels of the higher ranks. Compare 
Esther i. 14. with Re. i. 4. But though this text undoubtedly proves the ministry 
ot ant-els, it by no means proves that any persons have guardian angels to at- 
torn! them individually. 



■ i 

! 



64 



MATTHEW, XVI) I. 



A. M. 4032. 
A. D. 28. 

o Lu.15.4, 



p 2 Pe.3.9. 



q I.e. 19. 17. 
Lu.17.3. 



r Ja.5.20. 



s De.19.15. 



t Ro.16.17. 
lCo.5.3 
..5. 

2 Tli. 3. 6. 
14. 

u c.16.19. 
J n. 20. 23. 
Ac.15.23 
..31. 
2Co.2.10 

v Ma. 11. 
24. 

Jn.I6.24. 
1 Jn.5.14. 

w-Jn.20.19. 
1 Co.5.4. 

x Ma. 11. 

25. 

Lu.17.4. 

Col.3.13. 



y Ro.14.12. 

z a talent ?'.'; 
15ftouncfs 
of silver, 
which, at 
115 5-13 
cents the 
ounce, is 
865 dolls. 
33 cents. 



12 How think ye? if a man have a hundred sheep, 
and one of them be gone astray, doth he not leave the 
ninety and nine, and goeth into the mountains, and 
seeketh that which is gone astray? 

13 And if so be that he find it, 'verily I say unto you, 
he rejoiceth more of that sheep, than of the ninety and 
nine which went not astray. 

14 Even so it is not the will of your Father which is 
in heaven, that one p of these little ones should 
perish. 

15 TT Moreover if i thy brother shall trespass against 
thee, go and tell him his fault between thee and him 
alone: if r he shall hear thee, thou hast gained thy 
brother. > 

16 But if he will not hear thee, then take with thee 
one or two more, that in the mouth of two or three 
s witnesses every word may be established. 

17 And if he shall neglect to hear them, tell it unto 
the church : but if he neglect to hear the chrtrch, let 
t him be unto thee as a heathen man and a pub- 
lican. 

18 Verily I say unto you, "Whatsoever ye shall 
bind on earth shall be bound in heaven : and what- 
soever ye shall loose on earth shall be loosed in 
heaven. 

19 Again I say unto you, That if two of you shall 
agree on earth as touching any thing that they shall 
ask, it v shall be done for them of my Father which 
is in heaven. 

20 For where two or three are gathered together 
w in my name, there am I in the midst of them. 

21 IT Then came Peter, to him, and said, Lord, how 
oft shall my brother sin against me, and I forgive 
x him ? till seven times 1 

22 Jesus saith unto him, I say not unto thee, Until 
seven times : but, Until seventy times seven. 

23 Therefore is the kingdom of heaven likened unto 
a certain king, which would take account y of his 
servants. 

24 And when he had begun to reckon, one was 
brought unto him, which owed him ten thousand 
z talents. 



Ver. 12. And goeth into the mountains.— Campbell, ' Will he not. leave 
the ninety and nine upon the mountains, and go in quest of the stray?" So 
Vulgate and Syriac. So Doddridge. 

Ver. 15. Tell him his fault.— Doddridge says the Greek word signifies " to 
convince, as well as to admonish." Not to rail, or to abuse, but to reason 
calmly, and on Christian principles. 

Ver. 17. The church.— A congregation of faithful men gathered together in 

the name of Christ. See verse 20. As a heathen man, &LC,.—Maimonrdcs 

speaks of private admonition ; then before witnesses ; and if that failed, then 
they proclaimed an incorrigible person in the synagogue. 

Ver. 24. Ten thousand talents.— According to Pridcavx, the Roman ta- 
lent was equal to $959 90 cents ; ten thousand of which would amount, to 
$9,599,000. If the Jewish talent of silver be designed, which is estimated bv 
the same learned writer at 81,999 80, this sum amounts to $19,998,000 ; but if 
the gold talent is meant, which is equal to $31,996 80, then the amount is 
$319,968 000. [The value of ten thousand silver talents, according to the ta- 
ble adopted in this book, is $15,188,300, and of the like number of gold talents, 
$242,47J,oou. I This immense sum represents our boundless obligations to God, 



=U 



MATTHEW, XIX. 



65 



25 But forasmuch as he had not to pay, his lord com- 
manded him to be a sold, and his wife, and children, 
and all that he had, and payment to be made. 

26 The servant therefore fell down, and b worshipped 
him, saying, Lord, have patience with me, and I will 
pay thee all. 

27 Then the lord of that servant was moved with 
; compassion, and loosed him, and forgave him the 
debt. 

28 But the same servant went out, and found one of 
his fellow servants, which owed him a d hundred 
pence : and he laid hands on him, and took him by 
the throat, saying, Pay me that thou owest. 

29 And his fellow-servant fell down at his feet, and 
besought him, saying, e Have patience with me, and I 
will pay thee all. 

30 And he would not : but went and cast him into 
prison, till he should pay the debt. 

31 So when his fellow-servants saw what was done, 
thev were very sorry, and came and told unto their 
lord all that was done. 

32 Then his lord, after that he had called him, said 
unto him, O thou wicked f servant, I forgave thee all 
that debt, because thou desiredst me : 

33 Shouldest not thou also have had compassion on 
thy fellow : servant, even as I had pity on thee? 

34 And his lord was wroth, and delivered him to the 
tormentors, till he should pay all that was <iue unto 
him. 

35 So S likewise shall my heavenly Father do also 
unto you, if ye from your hearts forgive not every one 
his brother their trespasses. 

CHAPTER XIX. i 

2 Christ healeth the sick : 3 answereth the Pharisees concerning divorcement : 
10 showeth when marriage is necessary : 13 receiveth little children : 16 in- 
structetn the young man how to attain eternal life, 20 air.l how to be perfect : 
23 telleth his disciples how hard it is for a rich man to enter into the kingdom 
of God, 27 and promiseth reward to those that forsake any thing to follow him. 

A ND it came to pass, that when Jesus had finish- 
-^■*- ed these sayings, he a departed from Galilee, 

pjm! our utter incapacity, as sinners infinitely indebted to Divine Justice, of 
paying one mite out of the talef.L] — Bagster. 

Ver. 25. His lord commanded him to be sold, &c. — This was the custom, 
. not only among the Jews, but also among the heathen ; in Asia, at Athens, 
<j~and at Rome. Orient. Oust. No. 1194. 

Ver. 34. The tormentors. — Properly, those who examined prisoners by tor- 
ture, which office was often assigned to jailers. It was also common to load 
such prisoners with chains of iron, and heavy yokes of wood, and to visit them 
with frequent scourging ; the object of their imprisonment was, the infliction 
of misery, which, from the general character of jailers, was often carried be- 
yond the rigour of the law. 

Ver. 35. So likewise, &c. — An unforgiving, revengeful spirit, is an infallible 
evidence of an impenitent, graceless Heart. If men do not from their heart 
forgive those trespassing against them, God will deal with them with that 
unmixed justice which the King in the parable exercised towards his merci- 
less servant. " With what measure ye mete, it shall be measured unto you 
again," is a perfect definition of exact justice. We should be extremely cau- 
tious in forming theological arguments on the circumstances of a parable. 
By disregarding this simple caution, you may form opinions subversive of the 
doctrines and morality of the Bible. For example, in the parable of the un- 
just steward, you may, by forming arguments on the circumstances of the pa- 
rable, make the Lord command unrighteousness. See Luke xvi. 8. 

Chap. XIX. Ver. 1. He departed.— [Tliis was our Lord's final departure 



A. M. 4032. 
A. D. 28. 


a 2 Ki.4.1. 
Is. 50.1. 


b or, be- 
sought 
him. 


c Ps.78.38. 


d the Ro- 


man pen- 
ny is the 
eighth 
part of 
an ounce, 
which, at 
115 5-13 
cents the 


ounce, is 
14 cents 
4 mills. 
c.20.2. 


e ver 26. 


f LU.19.2& 


g Pr.2l.13. 
c.(U2. 
J a. 2. 13. 


CHAP. 19. 


A. M. 40a3. 
A. D. 29. 


a Ma.UVl 
Jn.10.40. 



66 



MATTHEW, XIX. 



A. M. 4033. 
A. D. 29. 

b Ge.1.27. 
5.2. 
Ma..2I5 



c Gs.2.24. 
Ep.5.31. 



d 1 Cc.7. 
10. 



e De.24.1. 
Is.50.1. 



f c.5.32. 
Lu.16.18. 



e Pr.19.13. 
21.9,19. 



and came into the coasts of Judea beyond Jordan : 

2 And great multitudes followed him ; and he healed 
them there. 

3 ir The Pharisees also came unto him, tempting him, 
and saying unto him, Is it lawful for a man to put 
away his wife for every caused 

4 And he answered and said unto them. Have ye not 
read, that bhe which made them at the beginning 
made them male and female, 

5 And said, For c this cause shall a man leave father 
and mother, and shall cleave to his wife: and they 
twain shall be one flesh? 

6 Wherefore they are no more twain, but one flesh. 
What J therefore God hath joined together, let not man 
put asunder. 

7 They say unto him, Why e did Moses then com- 
mand to give a writing of divorcement, and to put her 
away? 

8 He saith unto them, Moses because of the hard- 
ness of your hearts suffered you to put away your 
wives : but from the beginning it was not so. 

9 And I say unto you, Whosoever f shall put away his 
wife, except it be for fornication, and shall marry 
another, committeth adultery : and whoso marrieth 
her which is put away doth commit adultery. 

10 His disciples say unto him, If the case of the man 
be so with his wife, it is not good to ? marry. 

11 Butf he said unto them, All men cannot receive 
this saying, save they to whom it is given. 

12 For there are some eunuchs, which were so born 
from their mother's womb: and there are some eu- 



from Galilee, previous to liis crucifixion ; but he appears to have taken in a 
large compass in his journey, and passed through the districts east of Jordan.] 
— Bagster. 

Ver. 3. For every cause. — There was a debate between the Rabbins of the 
schools of Sammai and of Hillel, respecting the meaning of Moses, in De. xxiv. 
1, as to the ground of divorce ; the former explaining the term " uncleanness," 
morally, in reference to adultery ; the latter contending that it included every 
matter of dislike. 

Ver. 4. He which made.— Doddridge, "The Creator, from the beginning, 

made (them) male and female ;" meaning, no doubt, our first parents. And 

said — That is, God said ; but in Ge. ii. 24, the words are attributed to Adam. 
But this is no contradiction ; as God is said to say whatever is spoken by others 
under inspiration. 

Ver. 5. Shall cleave— -[" Shall be cemented to his wife," as the Hebrew dawik 
implies ; a beautiful metaphor, forcibly intimating that nothing but death can 

separate them.]— Bagster. They twain (or two) shall be one flesh.— The 

word tioain, or two, however, is not, at present, in the Hebrew text of Ge. ii. 
24, though many think it was originally ; Dr. Kennicott remarks, that it v\ in 
the Samaritan text, and in all the ancient versions ; and that it is so quoted by 
our Lord ben*, (also Mark x. 8,) and by St. Paul twice. Cudworthuteo thought 
that the word was quite necessary to the sense. Dr. Clarke adds, " That this 
is the genuine reading, I have no doubt." So Campbell, Boothroyd, &c. 

Ver. G. Hath joined together.— 1" Hath yoked together," as oxen in the 
plough, where each must pull equally in order to bring it on. Among the an- 
cients, they put a yoke upon the necks of a new married couple, or chains 
on their arms, to show that they were to be one, closely united, and pulling 

equally together in all the concerns of life.]— Bagster. Let no man put 

asunder.— This implies, 1. That matrimony is a divine institution ; and, 2. Thai 
it can only be dissolved on the ground stated in the divine law. 

Ver. 12. There are some eunuchs.— I. Those which are born such, whose 
c'uty it is to live single 2. Those which are made, such, namely, by Eastern 
despots, as were all the slaves attendant upon their harem, and employed to 
Lr — — == i==r==^ 



MATTHEW, XIX. 



67 



nuchs, which were made eunuchs of men : and there 
be eunuchs^ which have made themselves eunuchs for 
the kingdom of heaven's h sake. He that is able to re- 
ceive z7, let him receive it. 

13 TT Then were there brought unto him littlechildren. 
that he should put kishmSa on. them, and pray : ana 
the disciples rebuked them. 

14 But Jesus said, Suffer i little children, and forbid 
them not, to come unto me : for of /? such j is the 
kingdom of heaven. 

15 And he laid his hands on them, and departed 
thence. 

16 If And, behold, on-e came and said unto him, Good 
Master, what k good thing shall 1 do, that I may have 
eternal life? 

17 And he said unto him, Why callest thou me good? 
there is none good but one, that vs % God : but if thou 
wilt enter into life, keep the commandments. 

18 He saith unto him, Which ? Jesus said, Thou shalt 
i do no murder, Thou shalt not commit adultery, Thou 
shalt not steal, Thou shalt not bear false witness, 

19 Honour thy father and thy mother : and, Thou 
m shalt love thy neighbour as thyself. 

20 The young man saith unto him, All these things 
have I kept from my youth up : what lack I yet? 

21 Jesus said unto Him, If thou wilt be perfect, go 
n and sell that thou hast, and give to the poor, and 
thou shalt have treasure in heaven : and come and 
follow °me. 

22 But when the young man hea'rd that saying, he 
went away sorrowful : for he Uad great possessions. 



A M.4C33. 
A. D. 29. 



li 1 Co.7. 
32. 

i Ma. 10. 
14. 

Lu. 18.16, 
&c. 







of persons 
resemb- 
ling them 
in disposi- 
tion, hav- 
ing their 
inno- 
cence, 
simplici- 
ty, humil- 
ity, and 
teacha- 
bleness. 

j c.18.3. 

k Ma. 10. 

17. 

Lu. 10.25. 

18.18. 

1 Ex.20.13. 
De.5,17, 
&c. 

in I.e. 19. 18. 

u Lu. 12.33. 
16.9. 
Ac.2.,45. 

4.34,35. 
1 Ti.6.18, 
19. 

o Jn. 12.26. 



guard their women. 3. Others who make themselves eunuchs for f lie kingdom 
of heaven's sake ; i.e. who devote themselves to a single life, that they may 
be "more at liberty to propagate the gospel, as appears to have been the case 
with the Apostle Paul. See 1 Co. vii. throughout. The case is now, however, 
somewhat different, and married men are found to be far the most useful mis- 
sionaries, especially in the business of female education, which, in these early 
ages, was never thought of. 

Ver. 14. For of such— -That is, persons of such a character. Doddridge. 

Ver. 15. He laid his hands on them.—Nicephorus, a Greek ecclesiastical 
historian, tells us, (on traditional evidence,) that Ignatius, Bp. and martyr, was 
one of these blessed children. 

Ver. 16. Good Master 1— Woljius says, this is a title which the Rabbins much 
affected — Luke says this young man was a ruler ; Matthew, that he was rich ; 
and Mark, that he came running and kneeling ; which circumstances combined 
show, that though a young man of rank and property, be was neither haughty 
nor morose, but affable and courteous ; he had also received a religious educa- 
tion, and kept the commandments from his youth up. 

Ver. 17. There is none good but one. that is God — Or, by the change of a 
comma, "There is none good, but God only'' 1 as Ma. ii. 7. Our Saxon ances- 
tors termed the Supreme Eeing God, which also denoted good. God, and good, 
being correlative terms. 

Ver. 20. What lack I yet ?— Doddridge, " What do I farther need V* 

Ver. 21. Treasure in heaven.— Compare ch. vi. 19, 20. 

Ver. 22. Went away sorrowful. — How many lovely qualities (says the excel- 
lent Dr. Watts) are here spoiled at once, by the loveofthis world ! and a man that 
was not far from the kingdom of God, divided from Christ, and driven to a fatal 
distance from heaven, by this dangerous interposing snare ! A wretched chain, 
though it was a golden one, that withheld his soul from the embraces of his 
Saviour. He was young ; he was modest, and humble ; he had a desire to be 
saved ; and he went far in the outward forms of godliness : all these commands 
(said he) have I kept from my youth (or childhood •.; and he had a mind to 
follow Christ too; but. Jesus was poor, and his followers must take up iheir 



68 



MATTHEW, XX. 



=* 



A. M. 4033. 
A. D. 2d. 



t 



p 1 Ti.6.9, 
10. 

q Ps.3.8. 
G-2.11. 

Zec.3.6 

r Ma. 10 

23. 
Lu.18.23. 

s Phi.3.8. 

t c.20.21. 
Ln.22.23, 

30. 

lCo.6.2,3. 

Re.2.26. 

u Ma. 10. 
29,30. 
Lu.13.29, 
30. 
1 Co.2.9. 

v c.20.16. 
c.21.31,32 
Ma. 10. 
31. 

I.u. 13.30. 
fla.5 7. 
He.* 1. 



CHAP. 20. 



a Ca.8.11, 
12 



23 IT Then said Jesus unto his disciples. Verily I say 
unto you, That p a rich man shall hardly enter into 
the kingdom of heaven. 

24 And again I say unto you, It is easier for a camel 
to go through the eye of a needle, than for a rich man 
to enter into the kingdom of God. 

25 When his disciples heard it, they were exceedingly 
amazed, saying, Who then can be saved % 

26 But Jesus beheld them, and said unto them, With 
men this is impossible; Qbut with God all things are 
possible. 

27 TT Then r answered Peter and said unto him, Be- 
hold, we have forsaken s all, and followed thee; what 
shall we have therefore ? 

28 And Jesus said unto them, Verily I say unto you, 
That ye which have followed me, in the regeneration 
when the Son of man shall sit in the throne of his 
glory, ye t also shall sit upon twelve thrones, judging 
the twelve tribes of Israel. 

29 And u every one that hath forsaken houses, or 
brethren, or sisters, or father, or mother, or wife, or 
children, or lands, for my name's sake, shall receive 
a hundred fold, and shall inherit everlasting life. 

30 But v many that are first shall be last ; and the 

last shall be first. 

CHAPTER XX. 

1 Christ, by the similitude of the labourers in the vineyard, showeth that God is 
debtor unto no man: 17 foretelleth his passion : 20 by answering the mother 
of Zebedee's children teacheth his disciples to be lowly : 30 and giveth uvc 
blind men their sight- 

FOR the kingdom of heaven is like unto a man £7<a£ 
is a householder, a which went out early in the 
morning to hire labourers into his vineyard. 



cross, and share in his poverty. This was the parting point ; this was the bar 
to his salvation: hewns almost a Christian, but his riches prevented him from 
being altogether so. O fatal wealth, and foolish possessor ! 

Ver. 23. Rich man shall hardly.— Said Mr. Cecil to a parishioner, "I under- 
stand you are very dangerously situated !" He then paused. The man replied, that 
he was not aware of it. He answered, " I thought it was probable you were not ; 
and therefore I called on you : I hear yon are getting rich ; take care, for it is 
the road by which the devil leads thousands to destruction f" 

Ver. 24. It is easier for a camel, &c— fSo in the Koran, " The impious, who 
in his arrogance shall accuse our doctrine of falsity, shall find the gati s of hea- 
ven shut ; nor shall he enter till a camel shall pass through the eye of a nee- 
dle.'' 1 It was a common mode of expression among the Jews to express any 
thing that was rare or difficult. See Lightfoot.\—Bagster. But Mr. Har- 
mer thinks this alludes to the manners of the plundering Arabs, who teach 
their camels to enter huts with very low entrances, upon their knees. He 
explains it. to mean, " It. would be as easy to force a camel through a doorway 
as .small as the eye of a needle, as for a rich man," &e. For camel, some read 
cable, which differs but one letter in the Greek ; but Campbell prefers the, com- 
mon reading, and we think justly. 

Ver. 28. In the regeneration. — Spoken of the melioration of all things ; the 
new condition of all things in the reign of the Messiah ; when the universe, and 
all it contains, especially the human race, will be restored to their state of pris- 
tine purity and splendour. — Rob. Wahl. "The times of the restitution of all 
things." Ac. iii. 21. 

Chap. XX. Ver. 1. — The kingdom, &c— This parable was intended ro.illus- 
trate the equity of God's dealings in admitting the Gentiles to equal privileges 
with the Jews, and to illustrate the last veree of the nineteenth chapter. It affords 

no encouragement to those rtefernng^ personal religion to old age- The best 

illustration we have met. with of the imagery of ibis parable, is in the celebrated 
Morier' 8 Second Journey through Persia (p. 265.) Speaking of a large square in 
Hamadan, which served as a market-place, he says, " Here we observed every 



MATTHEW, XX. 



69 



2 And when he had agreed with the labourers for a 
penny b a day, he sent them into his vineyard. 

3 And he went out about the third hour, and saw 
others standing idle in the market-place, 

4 And said unto them ; Go ye also into the vine- 
yard, and whatsoever is right I will give you. And 
they went their way. 

5 Again he went out about the sixth and ninth hour, 
and did likewise. 

6 And about the eleventh hour he went out, and 
found others standing idle, and saith unto them, Why 
stand ye here all the day c idle? 

7 They say unto him, Because no man hath hired us. 
He saith unto d them, Go ye also into the vineyard ; 
and whatsoever is right, that shall ye receive. m 

8 So when even was come, the lord of the vineyard 
saith unto his steward, Call the labourers, and e give 
them their hire, beginning from the last unto the first. 

9 And when they came that were hired about the 
eleventh f hour, they received every man a penny. 

1.0 But when the first came, they supposed that they 
should have received more ; and they likewise received 
every man a penny. 

11 And when they had received it, they murmured 
S against the good man of the house, 

12 Saying, These last h have wrought but one hour, 
and thou hast made them equal unto us, which have 
borne the burden and heat of the day. 

13 But he answered one of them, and said, _j Friend, I 
do thee no wrong : didst not thou agree with me for 
a penny? 

14 Take. that thine is, and go thy way: jl will give 
unto this last, even as unto thee. 

15 Is k it not lawful for me to do what I will with 
mine own? Is i thine eye evil, because I am good? 

16 So m the last shall be first, and the first last : for 
n many be called, but few chosen. 

17 If And ° Jesus going up to Jerusalem took the 
twelve disciples apart in the way, and said unto 
them, 



A. M. 4033. 
A. D. 29. 

b c. 18.28. 

c Pr.19.15. 

Eze. 16.49 
Ac. 17.21. 
He. 6. 12. 

(1 Ec.9.10. 
Jti.9.4. 

e Lu.10.7. 

f Lu.23.40 
..43. 

g Lu.15.29, 
30. 

h or, have 
continued 
one hour 
only. 

i c.22.12. 

j Jn.17.2. 

k Ro.9.15.. 
24. 
Ja.1.18. 

1 De.15.9. 

c.6.23. 

mc. 19.30. 



n c.22.14. 
2Th.2.13. 
Ja.1.23.. 
25. 



c. 16.21, 
&c. 

Ma. 10. 
32, &c. 
Lu.18.31, 
&c. 

Jn.12 12, 
&c. 



morning, before the sun rose, that a numerous band of peasants were collected 
with spades in their hands, waiting, as they informed us, to be hired for the day, to 
work in the surrounding fields. Thiscustom .... forcibly struck me (saysM. Mo- 
Tier) as a most happy illustration of our Saviour's parable of the labourers in the 
vineyard, particularly when passing by the same place late in the day, we still 
found others standing idle, and remembered his words, Why stand ye here all 
the day idle? as most applicable to their situation: for in putting the very 
same question to them, they answered, Because no man hath hired us." 

Ver. 3 — 6. These periods are by some supposed to refer to the different reve- 
lations made by Moses, David, and the prophets ; to the ministry of John, of 
Christ, and of the apostles ; and to the Gentiles, in the close of the Jewish dis- 
pensation. 

Ver. 9. The eleventh hour.— -[The civil day of the Jews was divided into 
twelve hours, which they computed from six in the morning to six in the even- 
ing; the first hour corresponding to seven o'clock; the second, to eight; the 
third, to nine ; the sixth, to twelve ; and the eleventh, to five.]— Bagster. 

Ver. 11. The good man.— Doddridge, "Master." (Gr. Despotes.) 

Ver. 15. Is thine eye evil ?— That is, art thou jealous ? This reminds us of 
Milton's "jealous leer malign." 

Ver. 16. For many be called.— Hammond, " The called are many, but the 
elect few." 



'i uie 



ro 



MATTHEW XX. 



A. M. 4033. 
A. D. 29. 

P % "^ 

&c. 

Ma. 15.1, 

16,&c. 

Ln.SS.1, 

&c. 

Jn.l&28, 

&c 

Ac i 13. 

1 C : 15 

3,7. 

q Ia.53.5. 

r Mar. 10. 
35. 



s Lu.12.50. 

t Ac.12.2. 
Ro.8.17. 
2Co.l.7. 
Re. 1.9. 

u Lu.22.25, 
26. 

v lPe.5.3. 

wc. 23.11. 
Ma. 2. 35. 
10.43. 

x Lu.22 27. 
Jn.13.4, 
14. 
Plii.2.7. 

y Is. 53. 5,8, 

Da. 9.24, 
26. 

1 Ti.2.0. 
Tit. 2. 14. 
He. 9 28. 
1 Pe.1.18, 
19. 
Re. 1.5. 



Ver. 19. To the Gentiles . ... to crucify him. — Crucifixion was not a Jew- 
ish, but a Roman punishment ; nor could the Jews at this time punish capitally, 
at least not without the sanction of the Roman government. "Which is proof 
that the sceptre had departed from Judah, and that the Shiloh had come. 

Ver. 21. The one on thy right hand, &c— Talmudical writers relate, that 
in Sanhedrim, two principal officers were placed on either hand of the presi- 
dent ; one called the Father of the Justiciary, the other, the Sage. See Dod- 
dridge. ' 

Ver. 22. To drink of the cup, <fcc— Among the ancients, it was customary 
to assign to each guest a particular cup, which is spoken, not only in reference 
t ) cups of blessing, but. also of vengeance. Sec Zee. xii 2, and note. 

Ver. 23. Ye shall drink. — James was the first of the apostles who suffered 

martyrdom, and John was scourged. See Ac. v. 40 ; xii.2. But to sit on my 

right.— [Rather, " to sit on my right hand, and on my left, is not mine to give, ex- 
cept to them ibr whom it is prepared of my Father. "J — Bagster. Not mine 

to give, but, &c— Doddridge, "Not mine to give, but (to those) or whom," 
&c. Campbtll, " I cannot give, unless to those," &c— Dr. Edward WiHiams, 
" Not mine to give, except to them (for whom,") &c. 

Ver. 25. Exercise dominion. — Rule imperiously, lord it over, or tyrannize 

over. Exercise authority.— Exercise arbitrary power, or authority. This was 

true of all the governments in our Lord's time, both in the east and west. 

Ver. u.6. Your minister— Gr. deacon, or waiting servant. 

Ver. 27. Your servant— Gr. doulos; i. e. slave, or the lowest of servants. 
Mark, " the servant (or slave) of all." 

Ver. 29. Departed from Jericho.— So Mark ; but compare Luke xviii. 35. 



IS Behold, we go up to Jerusalem ; and the Son of 
man shall be betrayed unto the chief priests and unto 
the scribes, and they shall condemn him to death, 

19 And p shall deliver him to the Gentiles to mock, 
and to Q scourge, and to crucify him : and the third 
day he shall rise again. 

20 IT Then r came to him the mother of Zebedec's 
children with her sons, worshipping him, and desiring 
a certain thing of him. 

21 And he said unto her, What wilt thou 1 She saith 
unto him, 'Grant that these my two sons may sit, the 
one on thy right hand, and the other on the left, in 
thy kingdom. 

22 But Jesus answered and said, Ye know not what 
ye ask. Are ye able to drink of the cup that I shall 
drink of, and to be baptized with the s baptism that I 
am baptized with ? They say unto him, We are able. 

23 And he saith unto them, Ye * shall drink indeed 
of my cup, and be baptized with the baptism that I am 
baptized with : but to sit on my right hand, and on 
my left, is not mine to give, but it shall be given to 
them for whom it is prepared of my Father. 

24 And when the ten heard it, they were moved with 
indignation against the tv/o brethren. 

25 But Jesus called them unto him, and said, Ye 
u know that the princes of the Gentiles exercise do- 
minion over them, and they that are great exercise 
authority upon them. 

26 But it shall not be v so among you : but w whoso- 
e v er will be great among you, let him be your minister ; 

27 And whosoever will be chief among you, let him 
be your servant : 

23 Even as the Son of man came not to be minister- 
ed unto, but x to minister, and > T to give his life a ran- 
som for many. 

29 IF And as they departed from Jericho, a great mul- 
titude followed him. 



rr — 



MATTHEW, XXI. 



71 



30 And, z behold, two blind men sitting by the way- 
side, when they heard that Jesus passed by, cxied out, 
saying, Have mercy on us, O Lord, thou Son of David. 

31 And the multitude a rebuked them,, because they 
should hold their peace : b but they cried the more, say- 
jng, Have mercy on us, O Lord, thou Son of David. 

32 And Jesus stood still, and called them, and said, 
e What will ye that I shall do unto you ? 

33 They say unto him, dLord, that our eyes may be 
opened. 

34 So e Jesus had compassion on them, and touched 

their eyes : and immediately their eyes received sight, 

and they followed him. 

CHAPTER XXI. 
1 Christ rideth into Jerusalem upon an ass, 12 driveth the buyers and sellers out 
of the temple, 17 curseth the fig tree, 23 putteth to silence the priests and 
elders, 28 arid rebuketh them by the similitude of the two sons, 35 and the 
husbandmen, who slew such as were sent unto diem. 

AND a when they drew nigh unto Jerusalem, and 
were come to Bethphage, unto the mount of 
•Olives, then sent Jesus two disciples. 

2 Saying unto them, Go into the village over against 
you, and straightway ye shall find an ass tied, and a 
colt with her : loose them, and bring- them unto me. 

3 And if any man say ought unto you, ye shall say, 
The Lord hath need of them ; ana straightway he 
will send them. 

4 All this was done, that it might be fulfilled which 
was spoken fcy the » prophet, saying, 

5 Tell ye the daughter of Sion, c Behold, thy Kinsr 
cometh unto thee, meek, and sitting upon an ass, and. 
a colt the foal of an ass. 

6 And the disciples went, and did as Jesus com- 
manded them, 

7 And brought the ass, and the colt, and put on them 
their clothes, and they set him thereon. 

8 And a very great multitude spread their garments 
in the way ; others cut down branches from the trees, 
and strewed them in the way. 

9 And the multitudes that went before, and that fol- 
lowed, cried, saying, Hosanna to the son of David : 

Ver. 31. Because— Or, " That they should," &c. 

Chap. XXI. Ver. 1. To Bethphage.—A small village at the foot of the mount 

of Olives. And Bethany :— The latter is the village "opposite," to which 

the disciples were sent, and both were very near Jerusalem. 

Ver. 5. Daughter of Sion— That is, all the inhabitants of Jerusalem. 

Ver. 7. Brought an ass. — This narrative has given great offence to infidels ; 
namely, the animal on which Jesus rode — an ass. The riding upon th»s creature 
was characteristic, since patriarchs, judges, and kings of Israel, thus rode ; and 
it. was even forbidden to the Jews to cultivate the breed of horses. (See De. xvii. 
16. Jos. xv. 13. Ju. v. 10. 2 Sa. xvi. 2.) This precept had been, however, so 
■much neglected, that in the time of our Lord it was certainly a mark of meek- 
ness and humility, to ride on this much-injured and despised beast ; as, indeed, 
is intimated in the prediction quoted from Zechariah. 

Ver. 8. Spread their garments, &c— This account agrees with the customs 
of the Jews at the feast of Tabernacles, and on other times of rejoicing. (See 
1 Mac. xiii. 51. 2 Mac. x. 7.) The like ceremonies were used by the heathen 
toward kings and conquerors, on great occasions. See Orient. Lit. No. 1214. 

Ver. 9. Hosanna /—Save now 7 , 1 beseech. Psalm cxviii. 25. Blessed is he 

that cameth, &lc— Campbell, "Blessed be," &c. Bp. Chandler remarks, 
that the prophecy of Zechariah, here referred to, is twice explained in the Tal- 
mud, of Messiah. The same learned prelate quotes from a Rabbinical book 



A. M. 4033. 
A. D. 29. 

z c.9.27. 
Ma. 10. 
46. 

Lu.'18.35. 

a ch.15.83. 
19.13. 

b ch.7.7,8. 
Ge.32.25.. 
29. 

Lu.11.8.. 
10. 

18.1,&c, 
39. 

Col.4.2. 
lTh.5.L7. 

e ver.2l. 
Eze.36.37 
Ac. 10.29. 
Phi.4.6. 

d Ps 119.18. 
Ep.1.17.. 
19". 

e ch.9.36. 
14.14. 
15.32 
Ps. 145.8. 
Lu.7.13. 
Ju. 11.33.. 
35. 

He. 2. 17. 
4.45,16. 
1 Pe.3.8. 



CHAP. 21. 

a Ma.ll.l. 

Lu. 19.29. 

b Zec.9.9. 

c Is.62.ll. 
Ma. 11. 
4,&c. 
Jn.12.15. 



72 



MATTHEW, XXI. 



A. M. 4033. 
A. P. 29. 



d Ps. 1 18.26. 
c.23.39. 



e Lu.2.14. 



Ma.ll.lt. 

Lu.19.45, 
&c. 

Jn.2.15, 
&c. 



g .*56.7. 

h Je.7.11. 

1 ls.a5.6. 
j ver.9. 

k Ps.8.2. 



1 Ma.ll. 
13. 



ra one Jig 
tree. 



Blessed d is he that cometh in the name of the Lord ; 
Hosanna in the e highest. 

10 And when he was come into Jerusalem, all the 
city was moved, saying, Who is this? 

11 And the multitude said, This is Jesus the prophet 
of Nazareth of Galilee. 

12 TT And f Jesus went into the temple of God, and 
cast out all them that sold and bought in the temple, 
and overthrew the tables of the money-changers, and 
the seats of them that sold doves, 

13 And said unto them, It is s written, My house 
shall be called the house of prayer ; but ye have made 
it a den h of thieves. 

14 And the blind and the lame came to him in the 
temple ; and i he healed them. 

15 IT And when the chief priests and scribes saw the 
wonderful things that he did, and the children crying 
in the temple, and saying, Hosanna j to the son of 
David ; they were sore displeased, 

16 And said unto him, Hearest thou what these say? 
Arid Jesus saith unto them, Yea ; have ye never read, 
Out k of the mouth of babes and sucklings thou hast 
perfected praise ? 

17 IF And he left them, and went out of the city into 
Bethany ; and he lodged there. 

18 Now in the morning as he returned into the city, 
he hungered. 

19 And i when he saw m a fig tree in the way, he 
came to it, and found nothing thereon, but leaves 
only, and said unto it, Let no fruit grow on thee 

the following tradition ; That at the Paschal feast, a man, who personated the 
Messiah, bursting open a door, used to ride into the room upon an ass, another 
following with a horn, to proclaim and anoint him. Zechariah's prophecy was 
by the Jews understood of Messiah, anil could not justly be applied to any 
other. 

Ver. 12. Into the temple. — Campbell observes, that the word here used for 
the temple is hieron, not naos : the latter being confined to the sanctuary, the 
former comprehending all the courts of the temple, in the outermost of which 
(entering from the eastern gate) Jesus found the money-changers and the pi- 
geon-dealers, who were no better than " a den of thieves." Orient. Cast. Nos. 
405, 1198. This appears not to have been the first time of Jesus' clearing the 
temple. — —The tables.— Hammond and Doddridge, " Seats ;" Gr. Kathedra. 
They were probably seats with desks, or counters, attached to them. 

Ver. 13. The house.— Doddridge and others, "A house." 

Ver. 15. They loere sore (i. e. greatly) displeased.— Doddridge, "Filled 
with indignation." '"But the chief priests and scribes were sore displeased.' 1 
Jesus taught the people, and healed them, at which every humane and bene- 
volent person would have rejoiced. Jesus purified the temple from thieves 
and robbers, which the priests themselves ought to have done. The multitude, 
and especially the children, glorified God our Saviour for these displays of his 
grace and mercy ; but with all this, these hypocritical priests and scribes were 

sore displeased." 

Ver. 17. Bethany— [Was a village to the east of the Mount of Olives, on 
the road to Jericho, (Jn. 11. 18.) nearly two miles, as Jerome states, from 
Jerusalem. This village is now small and poor, and the cultivation of the soil 
around it is much neglected ; but it is a pleasant romantic spot, shaded by the 
Mount of Olives, and abounding in vines and long grass. It consists of f om 
thirty to forty dwellings, inhabited by about Six hundred Mahommedans, for 
whose use there is a neat little mosque standing on an eminence. Here they 
show the ruins of a sort of castle as the house of Lazarus, and a grotto as his 
tomb ; and the house of Simon the leper, of Mary Magdalene, and of Martha, 
and the identical tree which our Lord cursed, are among the monkish curiosi- 
ties of the place. ]—Bagster. 



MATTHEW, XXL 



73 



A. M. 4033. 
A. D. 29. 

n Aide 12. 



henceforward for ever. And presently the fig tree 
withered n away. 

20 And when the disciples saw it, they marvelled, 
saying, How soon is the fig tree withered away! 

21 Jesus answered and said unto them, Verily I say 
unto you, If ° ye have faith, and doubt not, ye shall 
not only do this which is done to the fig tree, but also 
if ye shall say unto this mountain, Be thou p remo- 
ved, and be thou cast into the sea ; it shall be done. 

22 And all things, whatsoever ye shall ask q in prayer, 
believing, ye shall receive. . 

23 IT And r when he was come into the temple, the 
chief priests and the elders of the people came unto 
him as he was teaching, and said, By s what authori- 
ty doest thou these things ?- and who gave thee this 
authority. 

24 And Jesus answered and said unto them, I also 
will ask you one thing, which if ye tell me, I in like 
wise will tell you by what authority I do these things. 

25 The baptism of John, whence was it? from hea- 
ven, or of men'7 And they reasoned with themselves, 
saying, If we shall say, From heaven ; he will say 
unto us, Why did ye not then believe him ? 

26 But if we shall say, Of men ; we fear the people ; 
for * all hold John as a prophet. 

27 And they answered Jesus, and said, W T e cannot 
tell. And he said unto them, Neither tell I you by 
what authority I do these things. 

23 IT But what think ye? A certain u man had two 
sons ; and he came to the first, and said, Son, go 
work to-day in my vineyard. 

29 He answered ana said, I will not : but afterward 
v he repented, and went. 

30 And he came to the second, and said likewise. 
And he answered and said, I £"o, sir : and went not. 

31 Whether of them twain did the will of his father ? 
They say unto him, The first. Jesus saith unto them, 
Verily I say unto you, That the publicans and the 
harlots go into the kingdom of God before you. 

Ver. 22. Believing, ye shall receive. — We are warranted to ask nothing in 
prayer, but with a deference to the will of God. Our Lord himself has taught 
us this, who, with unlimited miraculous powers, and having more than twelve 
.legions of angeis at his command, thus prayed : (chap. xxvi. 39.) " Father, if it 
be possible, let this cup pass from me: nevertheless, not as I will, but as thou 
wilt." Indeed, as respects ourselves, there are but two things we are taught 
to ask unconditionally ; the pardon of our sins, and the aid of God's Holy Spi- 
rit : and these we know it is the good pleasure of God to give to them that ask 
him. But temporal blessings should always be asked with the deepest submis- 
sion to the divine will. 

Ver. 23. The chief priests — See note on chap. ii. 4. And elders.— Proba- 
bly the members of the Sanhedrim, or Jewish council. So Doddridge. 

By what authority. — An absurd demand, because miracles carry with them 
their own authority : Jesus, however, instead of a direct reply, answers them 
by another question, which much embarrassed them; because, had they ad- 
mitted John the Baptist to be a prophet, they must have admitted Jesus to be 
the Messiah, for he "bare witness of him :" and they dared not say any thing 
against the former, for " all men held John to be a prophet." They were there- 
fore silent, and Jesus avoided their ensnaring questions. 

Ver. 28 — s; . The parable of the two sons, designed to point out two classes 
of persons, viz. those who prove better than they promise ; and those who 
promise batter than they prove. — Henry. 



o c. 17.20. 
Lu.17.6. 
Ju.1.6. 



p c.8.12. 



q c.7.7. 
Ma. 11. 
24. 

J a. 5. 16. 
Un.3.22. 
5.14. 



r Ma. 11. 
27. 
L u. 20.1. 



Ex.2. 14* 



t c.14.5. 



u Lu.l5.1> 



v 2 CI). 33. 
12.13. 
1 Co.6. 
11. 

Kp.2.1.. 
13. 



74 



MATTHEW, XXL 



A. M. 4033. 
A. D. 29. 



wLu.3.12. 
x Lu.7.37, 

&c. 
y Re.2.21. 
z Ps.80.8.. 

16. 

Ca.8.11, 

12. 

Is. 5.1.. 7. 

Je.2.21. 

Ma. 12. 1. 

Lu.20.9, 

•Sic. 
a 2Ki.l7. 

13,&c. 
c 2Cli.36.16 

Ne.9.26. 

Jc.25.3..7 

c.5.12. 

23. 34.. 37. 

Ac.7.52. 

lTh.2.15. 

He. 11.36, 

37. 

Re. 6. 9. 

c He. 1.1,2. 

d Ac. 2. 23. 
4.25.27. 

p they pro- 
noiince 
their own 
condem- 
nation, 
fulfilled 40 
yearsafter 
by die 
Roman 
armies. 

e Ps. 2. 4,5,9. 

Zec.12.2. 
f Lu.21 .24. 

Ro.9.26. 

11.11. 
^ Ps. 118.22. 

Is. 28. 16. 

lPe.2.6,7. 

h Is. 23. 2. 
i I Co. 13. 2. 



32 For John came unto you in the way of righteous- 
ness, and ye believed him not : but the publicans 
w and the harlots x believed him : and ye, when ye had 
seen it x repented not y afterward, that ye might be- 
lieve him. 

33 IT Hear another parable : There was a certain 
householder, which z planted a vineyard, and hedged 
it round about, and digged a wine-press in it, and built 
n tower, and let it out to husbandmen, and went into 
a far country : 

34 And vhen the time of the fruit drew near, he sent 
his serv i~its a to the husbandmen, that they might 
receive > as fruits of it. 

35 Ana » the husbandmen took his servants, and 
beat one, and killed another, and stoned another. 

36 Again, he sent other servants more than the first : 
and they did unto them likewise. 

37 But last of all he sent unto them his son, saying, 
They will reverence my son. 

38 But when the husbandmen saw the son, they said 
among themselves, This is the c heir; come, let us 
kill him, and let us seize on his inheritance. 

39 And they d caught him, and cast him out of the 
vineyard, and slew him. 

40 When the lord therefore of the vineyard cometh, 
what will he do unto those husbandmen ? 

41 They say unto him, /? He will miserably e destroy 
those wicked men, and will let out his vineyard unto 
other f husbandmen, which shall render him the fruits 
in their seasons. 

42 Jesus saith unto them, Did ye never read in the 
scriptures, The s stone which the builders rejected, 
the same is become the head of the corner : this is 
the Lord's doing, and it is marvellous in our eyes ? 

43 Therefore say I unto you, The kingdom h of God 
shall be taken from you, and given to a nation » bring- 
ing forth the fruits thereof. 



Ver. 32. In the way of righteousness— Campbell, " Sanctity ;" who adds, 
" There can be no doubt but this is spoken principally in allusion to the auste- 
rities of John's manner of living in the desert. 

Ver. 33—41. A prophetic parable, shadowing forth 
Jewish nation to their prophets — their rejection and 
and their consequent rejection and ruin. It also forete 

tiles to the distinguished blessings of the gospel. 

That is, a place for a wine-fat. (or vat,) over which 



the unkindness of the 
murder of the Messiah ; 
s the calling of the Gen- 
Digged a wine-press— 
the press was placed. 



These circumstances respecting the press and the tower, only signify that every 
thing had been done that was necessary for a vineyard, lsa. v. 2—4. 

Ver. 35. Stoned.— Properly, "pelted with stones.'' 

Ver. 37. They will reverence my son.— This is spoken after the r anner of 
men : God knew that they would not, as appears from the context, w. 42. He 
was the "stone which the builders rejected." 

Ver. 33. This is the heir— let us kill him.— 'This does not imply that the 
Jewish rulers generally, indeed, knew that Jesus was the Son of God, for " had 
they known, they would not have crucified the Lord of glory." (1 Co. ii. 8.) 
Some of them were ignorant zealots, and others downright infidels ; but some, 
we fear, sinned against light and knowledge, and committed the unpardonable 
sin. See chap. xii. 31, 32. 

Ver. 41. He will, miserably destroy, &c— Doddridge, "Wretchedly destroy 
those wretches." Those who gave this answer, seem not to have understood 
that the parable was aimed at them, till our Lord (15th and 46th verses 1 ) quoted the 
passage from the 1 18th Psalm ; then they were enraged.— [Our Lord here causes 



MATTHEW, XXII. 



75 



44 And whosoever shall fall j on this stone shall be 
broken : but on whomsoever it shall fall, it k will grind 
him to powder. 

45 And when the chief priests and Pharisees had 
heard his parables, they perceived that he spake of 
them. 

46 But when they sought to lay hands on him, they 
feared the multitude, because they i took him for a 
prophet. 

CHAPTER XXII. 

1 The parable of the marriage of the king's son. 9 The vocation of the Gen- 
tiles. 12 The punishment of him that wanted the wedding garment. 15 Tri- 
bute ought to be paid to Cesar. 23 Christ confuteth the Sadducees for the 
resurrection : 34 answereth the lawyer, which is the first and great command- 
ment : 41 and poseth the Ph<vrisees about the Messias. 

A ND Jesus answered and spake unto them again 
-^ by parables, and said, 

2 The a kingdom of heaven is like unto a certain 
king, which made a fc marriage for his son, 

3 And c sent forth his servants to call them that were 
bidden to the wedding : and they would not come. 

4 Again, he sent forth other servants, saying, Tell 
them which are bidden, Behold, I have prepared my 
dinner : my oxen and my fatlings are killed, and all 
things are ready : come unto the marriage. 

5 But they made light d of it, and went their ways, 
one to his farm, another to his merchandise : 

6 And the remnant took his servants, and entreated 
e them spitefully, and slew them. 

7 But when the king heard thereof, he was wroth : 
and he sent forth his armiesj and destroyed f those 
murderers, and burned up their city. 

3 Then saith he to his servants, The wedding is 
ready, but they which were bidden were not s worthy. 

9 Go ye therefore into the highways, and as many 
as ye shall find, bid to the marriage. 

10' So those servants went out into the highways 
and gathered together h all as many as they found, 
both bad and good : and the wedding was furnished. 
with guests. 

11 And when the king came in to i see the guests, 
he saw there a man which had not on a J wedding 
garment : 

12 And no saith unto him, Friend, how earnest thou 



A. M. 4033. 
A. D. 29. 



j Is. 8. 14,15 

k He.2.2,3. 

1 Lu.7.16. 
Jn.7.40. 



CHAP. 22. 

a Lu.14.16. 

b Re. 19.7,9 

c Ps.68.ll. 
Jer.25.4. 
35.15. 
Re.22.17. 

d Ps.106. 
24,25. 
Pr.1.24. 
25. 

Ac.24.25. 
Ro.2.4. 

e lTh.2.15. 



f Da. 9. 26 
Lu. 19.27. 

g c. 10.11, 
13. 

Ac. 13.46. 

Re.3.4. 

22.14. 

h c. 13.47. 

i Zcp.1.12. 

j Ps.45.14. 
Is. 6 1. 10. 
2 Co.5.3. 
Ep.4.24. 
Re. 16. 15. 
19.8. 



them to pass that sentence of destruction upon themselves which was literally 
executed about forty years afterwards by the Roman armies. ] — Bagster. 

Chap. XXII. Ver. 2. Made a marriage— Ox marriage feast. " The word 
here properly signifies a nuptial banquet." Doddridge. 

Ver. 3. They would, not come.— The reason why men do not embrace the 
gospel, (Lu. xiii. 34 ;) they choose another thing more loved. 

Ver. 5. Made light. — Treated it as though it were of small value. 

Ver. 7. Burned up their city— There can be no doubt butthir refers to the 
destruction of Jerusalem by the Romans. 

Ver. 9. As many as ye shall find, bid.— Many have disputed this general call 
of the gospel ; but Mr. Robinson, of Cambridge, remarks, " It would become 
ministers to do all God's commands without murmuring, and loithout dis- 
puting : and to leave to God the harmonizing of his words, as well as of his 
works of nature and moral government." 

Ver. 10. Highways.— Doddridge, " Public ways," or ways most frequented. 

Ver. 12. Wedding garment. — Doddridge mentions several instances, among 
the Greeks, of great men, on such occasions t providing proper habits for their 



T rr. 



76 



MATTHEW, XXII. 



I! 



A. M. 4033. 
A. D. 29. 



k Je.2.26. 

1 Is. 52.1. 
Re.21.27. 

ms.S.Vi 



V. c.7.14. 
20. 16. 
Lu. 13.23, 
21. 



o Ma. 12. 
13,&c. 
Lu.20.20, 
&e. 

p in value 
14 cents 
4 mills. 

q ov,in- 
scription. 



r c. 17,25, 
Ro.13.7. 



\\ s Mai. 1.6. 
*' ..8. 
3.8.. 10. 



in liither not having a wedding garment? And he 
was k speechless. 

13 Then said the king to the servants. Bind him hand 
and foot, and take i him away, and cast him into 
outer m darkness ; there shall be weeping and gnash- 
ing of teeth. 

14 For n many are called, but few are chosen. 

15 IT Then ° went the Pharisees, and took counsel 
how they might entangle him in his talk. 

16 And they sent out unto him their disciples with 
the Herodians, saying, Master, we know that thou 
art true, and teachest the way of God in truth, nei- 
ther carest thou for any man: for thou regardest not 
the person of men. 

17 Tell us therefore, What thinkest thou? Is it law- 
ful to give tribute unto Cesar, or not? 

18 But Jesus perceived their wickedness, and said, 
Why tempt ye me, ye hypocrites ? 

19 Show me the tribute money. And they brought 
unto him a p penny. 

20 And he saith unto tnem, Whose is this image and 
^ superscription? 

21 They say unto him, Cesar's. Then saith he unto 
them, Render r therefore unto Cesar the things which 
are Cesar's; and unto God s the things that are 
God's. 

22 When they had heard these words, they marvelled, 
and left him, and went their way. 



visiters ; and such appears to be the custom, even now, in Asia. " In the palace 
of the sultan, every body who wishes to go into the audience chamber, must 
put on the garment of honour provided by the sultan ; namely, the caftan, 
which they receive either in the palace or the grand vizier, or at the divan. 
The caftan is a long robe, with loose sleeves, the white ground of which is of 
goats' hair, mixed with some silver ; but the flowers woven in, are of a gold- 
coloured silk." Orient. Lit. No. 1217. This wedding garment was " a gar- 
ment of honour," and provided by the king. This last circumstance (as Calvin 
remarks) is admirably suited to the method of God's dealing with us ; who, in- 
deed, requires holiness in order to our receiving the benefits of the gospel, but 
is graciously pleased to work it in us, on our repentance, by his Holy Spirit ; 

and therefore may justly resent and punish our neglect of so great a favour. 

Speechless.— Doddridge, " Struck speechless ;" Greek, literally, " Muzzled," 
as l Co. ix. 6. 

Ver. 14. Many are called.— See note, chap. xx. 16. 

Ver. 16. The Herodians.— -[The profound malice of the Pharisees appears 
here in their choice of companions, their affected praise, and the artful and dif- 
ficult question they proposed. ]—Bagster. 

Ver. 17. Is it lawful?— This question seems to be founded on De. <vn. 15, 
which required the Jews to set over them a king of Iheir own nation : on which 
Dr. A. Clarke remarks, "Had Christ said, Yes : then they would have con- 
demned him by this law : had he said, No ; then they would have accused him 
to Cesar." 

Ver. 20. Whose is this image and superscription?— Doddridge, " Inscrip- 
tion." 

Ver. 21. Which are Cesar's.— [This conclusion is drawn from their own 
maxims and premises. They held that " wherever the money of any king is 
current, there the inhabitants acknowledge that king for their lord."— Ma imo- 
nides. Now, by admitting that this was Cesar's coin, and by consenting to 
receive it as the current coin of their country, they in fact acknowledged their 
subjection to his government, and of course their obligation to pay the tribute 
demanded of them. This answer was full of consummate wisdom; and it 
completely defeated the insidious designs of his enemies. He avoided render- 
ing himself odious to the Jewish people by opposing their notion? o( liberty, or 
appearing to pay court to the emperor, without exposing himself *o the charge 
of sedition and disafiection to the Roman government. \—Bagster. 



MATTHEW, XXII. 



77 



23 IT The l same day came to him the Sadducees, 
which u say that there is no resurrection, and asked 
him, 

24 Saying, Master, Moses said, If v a man die, hav- 
ing no children, Iris brother shall marry his wife, and 
raise up seed unto his brother. 

25 Now there were with us seven brethren . and the 
first, when he had married a wife, deceased, and, hav- 
ing no issue, left his wife unto his brother : 

26 Likewise the second also, and the third, unto the 
w seventh. 

27 And last of all the woman died also. 

28 Therefore in the resurrection whose wife shall 
she be of the seven ? for they all had her. 

29 Jesus answered and said unto them, Ye do err, 
not x knowing the scrip tares, nor the power of God. 

30 For in the resurrection they neither marry, nor 
are given in marriage, but are as the angels y of God 
in heaven. 

31 But as touching the resurrection of the dead, 
have ye not read that which was spoken unto you by 
God, saying, 

32 I z am the God of Abraham, and the God of Isaac, 
and the God of Jacob? God is not the God of the 
dead, but of the living. 

33 And when the multitude heard this, they were 
(S astonished a at his doctrine. 

34 IT But when the Pharisees had heard that he had put 
the Sadducees to silence, they were gathered together. 

35 Then b one of them, which was a lawyer, asked 
him a question, tempting him, and saying, 

36 Master, which is the great commandment in 
the law ? 

37 Jesus said unto him, Thou c shalt love the Lord 
thy God with all thy heart, and with all thy soul, 
and with all thy mind. 

38 This is the first and great commandment. 

39 And the second is like unto it, Thou <i shalt love 
thy neighbour as thyself. 

40 On these two commandments e hang all the 
law and the prophets. 

41 IF While the Pharisees were gathered together, 
Jesus asked them, 

42 Saying, What f think ye of Christ 1 whose son 
is he 7 They say unto him, The son of David. 

43 He saith unto them, How then doth David in 
spirit call him s Lord, saying, 



A. M. 4033. 
A. D. 29. 

t Ma. 12. 18, 
&c. 
Lu.20.27. 

u Ac.23.8. 

v De.25.5. 
Ru.1.11. 



w seven. 



x Jn.20.9. 



y c. 18.10. 
I Jn.3.2. 



z Ex.3.6, 
15,16. 
He. 11.16. 

P at (he 
readiness, 
clearness, 
solidity, 
andacute- 
ness of 
his an- 
swers. 

a c.7.28. 
Ma. 12. 
17. 



b Lu. 10.25, 
&c. 



c De.6.5. 
10. 12. 

d Le. 19.18. 

e Ro.13.9. 
Ja.2.8. 



f Ma. 12. 
35, &c. 
Lu.20.41, 
&c. 

g Ps.UO.l. 
Ac.2.34, 
35. 

He. 1.13. 
10.12.13. 



Ver. 31. Have ye not read! &c.— Warburton maintained, that the doctrine 
of a future state was revealed to Abraham, Moses, &c., and a few more in- 
spired men under the Old Testament, but not received by the pious Jews in 
general. This is sufficiently refuted by our Lord. 

Ver. 31. They were gathered together.— Campbell, "Flocked about him." 

Ver. 35. Laioyer— That is, a professor of the Jewish law. Tempting 

Mm- -Means to entrap, to seduce, as illustrated in Ma. xii. 28. 

Ver. 40. On these two commandments hang. —Doddridge, " Depend." So 
Campbell. 

Ver. 42. What think ye of Christ 7— Ox, of " The Christ," or Messiah,— 
Doddridge. Campbell. 

Ver. 43. David in spirit.— Ma. xii. 36, "By the Holy Ghost." 



78 



MATTHEW, XXIII. 



A. M. 4033. 
A. D. 29. 

h Lu.14.66. 



i Ma. 12. 
34. 
Lu.20.40. 



CHAP. 2b. 
a Mal.2.7. 



b Ro.2.21.. 
23. 



c Ac. 15. 10. 
d c.6.1.,16. 

e Nu.J5.33. 



f Ma 32. 
33, &c. 
Ln.ll;43, 

&c. 



g Ja.3.1. 



44 The Lord said unto my Lord, Sit thou on my 
right hand, till I make thine enemies thy footstool 1 

45 If David then call him Lord, how is he his non ? 

46 And h no man was able to answer him a word, 
neither i durst any man from that day forth ask him 
any more questions. 

CHAPTER XXIII. 

1 Christ admonisheth the people to follow the good doctrine, not the evil exam- 
ples, of tiie scribes and Pharisees. 5 His disciples must beware of their 
ambition. 13 He denounceth eight woes against their hypocrisy and blind- 
ness : 34 and prophesieth of the destruction of Jerusalem. 

THEN spake Jesus to the multitude, and to his 
disciples, 

2 Saying, The a scribes and the Pharisees sit in 
Moses' seat : 

3 All therefore whatsoever they bid you observe, thai 
observe and do ; but do not ye after their works : for 
b they say, and do not. 

4 For tney bind heavy burdens c and grievous to be 
borne, and lay them on men's shoulders ; but they 
themselves will not move them with one of their fin- 
gers. 

5 But d all their works they do for to be seen of ! 
men : they make broad their e phylacteries, and en- 
large the borders of their garments, 

6 And f love the uppermost rooms at feasts, and the 
chief seats in the synagogues, 

7 And greetings in the markets, and to be called of 
men, Rabbi, Rabbi. 

8 But s be not ye called Rabbi: for one is your 
Master, even Christ ; and all ye are brethren. 



1 1 

11 



Ver. 44. The Lord said. — [This passage is expressly referred to the Messiah 
by several of the Jews. Rabbi Joden says, " In the world to come, the Holy 
Blessed God shall cause the king Messiah to set at his right hand, as it is writ- 
ten. The Lord said to my Lord," &c. So Saadias Gaon, on Da. 7, 13, says, 
" This is Messiah our righteousness, as it is written, The Lord said to my 
Lord," &c.]—Bagster. 

Chap. XXIII. Ver. 2. Sit in Moses' seat.— They were accustomed to teach 
sitting ; and considering themselves as tie successors, or representatives of 
Moses, wishet to be so considered by the people. 

Ver. 3. Observe and do— That is, so fai as thev produce the authority of 
God's word. Doddridge justly observes, that " if this limitation be not sup- 
posed, this passage will be inconsistent with all those in which Jesus condemns 
the doctrines of the scribes and Pharisees." 

Ver. 5. Phylacteries. — " These were four sections of the law, written on 
parchments, folded up in the skin of a clean beast, and tied to the head and 
hands. The four sections were the following : Ex. xiii. 1—10 ; Ditto, 11—16 ; 
De. vi. 4—9, and xi. 13 — 21. Those lhat were foi the head, were written on 
four pieces of skin, rolled up separately, and fastened with strings to the crown ' 
of the head, towards the face. Those that were for the hands, were written in ! 
four columns on one parchment, which, being rolled up, was fastened to the 
inside of the left arm, between the shoulder and the elbow, that it might be 
over against the heart. The Jews call them Tephillin. The Greek term Phy- 
lacteries, means preservatives ; namely, against evil spirits." The borders, 

&c — Doddridge, " Fringes." See note, chap. v. 20. 

Ver. 6. Uppermost rooms. — Doddridge and Campbell, " Places." 

Ver. 7. Rabbi, Rabbi— That is, " great," namely, in respect, of learning ; 
and is equivalent to our term Doctor, and was conferred with no less ceremony, 
on which occasion chey were presented with a table-book and a key ; the lat- 
ter, implying their ability to open the mysteries of the law, was afterwards 
worn as a badge of honour. Orient. Lit. No. 1220. Compare chap. xvi. 19. 

Ver. 8. One u your master— Greek, Kathegetcs, teacher, or guide. Camp- 
bell says, a great number of MSS. here read Didaskalos; ihe Greek term usually ! 
answering to Rabbi. This is also sanctioned bv the Syriac interpreter, by Ori- 
r r- . ■■ ' J J 



MATTHEW, XXIII. 



7i> 



9 And call no man your father upon the earth : for one 
is your h Father, which is in heaven. 

10 Neither be ye called masters : for one is your 
Master, even Christ. 

11 But i he that is greatest among you shall be your 
servant. 

12 And J whosoever shall exalt himself shall be 
abased ; and he that shall humble himself shall be 
exalted. 

13 IT But wo unto you, scribes and Pharisees, hy- 
pocrites ! for ye shut up the kingdom of heaven 
against men : for ye neither go in yourselves, neither 
suffer ye them that are entering to go in. 

14 Wo unto you, scribes and Pharisees, hypocrites! 
for ye devour widows' k houses, and for a pretence 
make long prayer: therefore ye shall receive the 
greater damnation. 

15 Wo unto you, scribes and Pharisees, hypocrites! 
for ye compass sea and land to make one proselyte, 
and when he is made, ye make him two-fold more the 
child i of hell than yourselves. 

16 Wo unto you, ye blind m guides, which say, Who- 
soever shall swear by the temple, it is nothing; but 
whosoever shall swear by the gold of the temple, he 
is a debtor ! 

17 Ye fools n and blind : for whether is greater, the 
gold, or the temple that sanctifieth the gold 7 

IS And, Whosoever shall swear by the altar, it is 
nothing; but whosoever sweareth by the gift that is 
upon it, he is ° guilty. 

19 Ye fools and blind : for whether is greater, the 
gift, or the altar that sanctifieth p the gift ? 

20 Whoso therefore shall swear by the altar, swear- 
eth bv it, and by all things thereon. 

21 Aid whoso shall swear by the temple, sweareth 
by it, and by him i that dwelleth therein. 

22 And he that shall swear by heaven, sweareth by 
the throne r of God, and by him that sitteth thereon. 

23 Wo unto you, scribes and Pharisees, hypo- 
crites! for s ye pay tithe of mint and l anise and 



A. M. 4033, 
A. D. 29. 



h c.6.9. 



i c.20.26, 

27. 



j Pr. 15.33. 
Ju.4.6. 



k 2 Ti.3.6. 
Tit. 1.11. 







a pre- 
tence tf 
holiness is 
most odi- 
ous in the 
sight of 
God. 



1 Jn.8.44. 
Ac.13.10 
Ep.2.3. 



rac.15.11 
n Ps.94.8. 

o or, debt- 
or, or, 
bound. 



p Ex.29.37. 
30.29. 



q 2 Ch.6.2. 
Ps.26.8. 



r Ps.11.4. 
Is.66.1. 
c.5.34. 

s Lu.11.42 

t dill. ■ 



gen and Chrysostovi, and by many modern critics. He adds, " The internal 
evidence is entirely in favour of this reading." 

Ver. 12. Whosoever shall exalt himself. — Doddridge remarks, " No one sen- 
tence of our Lord's is so frequently repeated as this, which occurs at. least ten 
times in the Evangelists." 

Ver. 13. Hypocrites— -Dr. More observes, that " this word, in its most exact 
application, signifies players, who, according to the unnatural custom of the 
ancients, acted a part under a mask." 

Ver. 15. Ye coiJipass sea and land. — The zeal of the Jews in making pr»>- 
selytes, even at Rome, was so remarkable, that it became almost proverbial. 
See Orient. Oust. No. 1207. 

Ver. 16. It is nothing — That is, " it has not the power of binding." Camp- 
bell. So in ver. 18. 

Ver. 17. Ye fools and blind.— See chap. v. 33— 37, and notes. Our Lord here 
subjoins a specimen of the various ridiculous subterfuges adopted by these men 
to chgat their consciences, and evade the guilt of perjury. 

Ver. 23. Ye pay tithe of mint and anise.— Campbell, " dill," a medicinal 
herb resembling fennel. But Doddridge and others retain the term anise, 
which is said to be a native of Tartary, though brought to us from the Philip- 
pine islands ; it resembles fennel, arid is sometimes called the Chinese fennel, 
and used by them in the preparation of their tea. With us it is only used me- 



80 



MATTHEW, XXIII. 



cummin, and have omitiedthe weightier matters u of 
the law, judgment, mercy, and faith: these ought 
ye to have done, and not to leave the other undone. 

24 Ye blind guides, which strain at a gnat, and 
swallow a camel. 

25 Wo unto you, scribes and Pharisees, hypocrites ! 
for v ye make clean the outside of the cup and of the 
platter, but within they are full of extortion and excess. 

26 Thou blind Pharisee, cleanse first that which is 
within the cup and platter, that the outside of them 
may be clean also. 

27 Wo unto you, scribes and Pharisees, hypocrites ! 
for ye are like unto w whited sepulchres, which indeed 
appear beautiful outward, but are within full of dead 
men's bones, and of all uncleanness. 

23 Even so ye also outwardly appear righteous unto 
men, but within "e are full of hypocrisy and iniquity. 

29 Wo unto you, scribes and Pharisees, hypocrites! 
because ye build the tombs of the prophets, and gar- 
nish the sepulchres of the righteous, 

30 And say, If we had been in the days of our fa- 
thers, we would not have been partakers with them 
in the blood of the prophets. 

31 Wherefore ye be witnesses unto yourselves, that 
ye are the children of them which killed x the prophets. 

32 Fill y ye up then the measure of your fathers. 

33 Ye serpents, ye generation z of vipers, how can ye 
escape the damnation of hell? 

34 IF Wherefore, behold, I send unto you prophets, 
and wise men, and scribes : and some of them ye 
shall kill a and crucify ; and some of them shall yo 
scourge t> in your synagogues, and persecute them 
from city c to city : 

35 That d upon you may come all the righteous 
blood shed upon the earth, from the blood of right- 

dicinally. And cummin. — This was another medicinal plant, cultivated by 

the Jews, (see Is. xxviii. 25, 27,) and very similar to the preceding. See Dr. Har- 
ris's Nat. Hist, of the Bible ■ Faith— Rather " fidelity." The word (pistis) 

Doddridge remarks, " has undoubtedly this signification in many places ;" he 
refers to Tit. ii. 10. Gal. v. 22. Rom. iii. 3. 

Ver. 24. Strain at a gnat, and swallow a camel— Doddridge, 1 ' Strain out 
a gnat, and swallow down a camel ;" i. e. you affect to scruple little tilings, 
and disregard those of the greatest moment. " In those hot countries, gnats 
were apt to fall into wine, if it were not carefully covered ; and passing li- 
quor through a strainer, that no gnat, nor part of one, might remain, grew into 
a proverb for exactness about, little matters." Orient. Cust. No. 412. 

Ver. 25. They arc full— That is, the cup and platter, the emblems of their 
own characters. Excess. — Many MS. versions read (adikios) injustice. 

Ver. 27. Whited sepulchres— Harmer says, the Turks whitewash ..their se- 
pulchres against the feast of Ramadan ; perhaps the Jews might do the same 
against the pas.sover. The primary object with the latter is supposed to be, to 
prevent ceremonial defilement; afterwards, probably, the object was embel- 
lishment. See ver. 29. According to Dr. Shaw, the practice is si ill continued. 

Ver. 31. Wiierefore ye be loitncsscs unto yourselves, that, &c— Doddridge, 
" So that ye bear witness to yourselves, that you are the sons of those that 
murdered the prophets." 

Ver. 32. Fill ye up then, &c. — Add ye to their perversity and guilt, perpe- 
tuate the crimes that they have left undone.— Rob. Wahl. 

Ver. 33. Ye serpents.— See chap. iii. 7. Hoio can ye escape the damna- 
tion {Campbell, "punishment") of hell— {Gr. Gehenna.) See chap. xxv. 41. 

Ver. 34. Behold, I send.— This refers to the ministers and writers of the New 
Testament, who were "scribes well instructed." Ch. xiii. 52. 



A. M. 4033. 
A. D. 29. 

u I Sa.15. 
22. 

Je.22.15, 
16. 

Ho.6.6. 
Mi.6.8. 
c.9.13. 



v Ma.7.4, 



w Lu.ll.44. 
Ac.23.3. 



x Ac.7.52. 
lTh.2.15. 



y Ge.15.16. 
1 Th.2.16. 



z c.3.7. 



a Ac.7.59. 



b Ac. 5. 40. 
2Co.ll. 
24,25. 



c He. 11.37. 
d Re. 13.24. 



F 



MATTHEW, XXIV. 



81 



II 



— i] 



eous Abel e unto the blood of Zachariasf son ofBara- 
chias, whom ye slew between the temple and tfie 
altar. 

36 Verily I say unto you, all these things shall come 
: upon this generation. 

37 O o Jerusalem, Jerusalem, thou that killest the 
prophets, and stonest them which are sent unto thee, 
how often would I have gathered h thy^ children to- 
gether, even as a hen gathereth her chickens under 
her wings, and ye would not ! 

38 Behold, your house is left unto you i desolate. 

39 For I say unto you, Ye shall not see me hence- 
forth, till ye shall say. J Blessed is he that cometh m 
the name of the Lord. 

GHAFTER XXIV. 

I Christ foMtelleth the destruction of the temple : 3 what, and liow great cala- 
mities sLu.il be before it : '29 the signs of his coming to judgment 3G And 
because diat day and hour is unknown, 42 we ought to watch like goodser 
rants, expecting every moment our master's coining. 

AND a Jesus went out, and departed from the 
temple : and his disciples came to him for to 
show him the buildings of the temple. 

2 And Jesus said unto them, See ye not all these 
things ? verily, I say unto you, There « shall not be 
\eft here one stone upon another, that shall not be 
thrown down. 

3 IT And as he sat iroon the mount of Olives, the 
disciples came unto him privately, saying, Tell us, 
when shall these things be? and what shall be the 
sign of thy coming, and of the end of the c world '? 

4 And Jesus answered and said unto them, Take 
d heed that no man deceive you. 

5 For many shall come in my e name, saying, 1 am 
Christ ; and shall deceive many. 

6 And when ye shall hear of f wars and rumours 
of wars: see that ye be not troubled: for all these 
things must come to pass, but the end is not yet. 

7 For = nation shall rise against nation, and king- 



A. M. 4033. 

a. n. 29. 



e Ge.4.8. 

f 2 Ch.24. 
20,21. 

g Lu.ia34. 



h De.31.1 
12. 
Ps.91.4. 



i Zec.11.6. 



j Ps.llS.2G. 
c.21.9. 



CHAP. 21. 

a Ma. 13. 1. 
Lu.21.5. 



b 1 Ki.9.7. 
Je.26.18. 
Lu.19.41. 



c 1 Th.5.1, I 
&c. 

d Col.2.8. 
2 Th.2.3. 

e Je.14.14 
f Da.o.11 



g Hag.2.2t, 
22. 



Ver. 35. Son of Barachias. — We have no hesitation in referring this to Za- 
charias, son of Jehoiada, mentioned 2 Ch. xxiv. 20, 21, whose father night pos- 
sibly have two names, as was not uncommon. 

Ver. 39. Till ye shall say — That is, until ye are ready to join ? hose Ho- 
sannas with which, but a few days since, ye were so much offended. Seech, 
xxi. 15, 16. 

Chap. XXIV. Ver. 1. To show him the buildings of the temple— Their 
magnitude and beauty. 

Vci. 2. One stone upon another. — Some of these stones Josephus describes 
as foi?y-live cubits long, live high, and six broad; yet these stones were not 
only broken and dislodged, but the very ground on which they were erected, 
was dug up, and afterwards ploughed by one Turnus Rufus. [Cesar gave or- 
ders that they should demolish tbe whole city and temple, except the three 
towers Pbaselus, Hippicus, and Mariamne, and a part of the western wall ; 
all the rest was laid so completely even with the ground, by those who dug it 
up from the foundation, that there was nothing left to make those who came 
thither believe it had ever been inhabited.] — Bagster. 

Ver. 3. The end of the ivorld — i. e. the end of the present age, or period of 
the world. The Jews were accustomed to dispute concerning the two ages of 
the world, viz. the present age or world, i. e. the age antecedent to 
the coming of the Messiah, and the age or world to come, when the Messiah 
3hould come in majesty to establish his kingdom, and should introduce a new 
era, distinguished by knowledge, liberty, piety, and felicity of every kind. 



l- 



82 



MATTHEW, XXIV. 



-n 



A. M. 4033. 
A. D. 29. 

h Lu.21.12. 



Jn.16.2. 
Ac.7.59. 



c.13 21. 



2Pe.2.l. 
1 Jn.4.3 



1 LTi.4.1. 



ra Re. 3. 15, 
16. 



n Re.2.10. 



c.28.19. 
Ro.10.18. 
Re. 14.6. 



Da.9.27. 
12.11. 



q Lu.23.29. 



r Da. 12.1. 



dom against kingdom: and there shall be famines, 
and pestilences, and earthquakes, in divers places. 

8 All these are the beginning of sorrows. 

9 Then h shall they deliver you up to be afflicted, 
and shall kill i you : and ye shall be hated of all na- 
tions for my name's sake. 

10 And then shall many be 3 offended, and shall be- 
tray one another, and shall hate one another. 

11 And '< many false prophets shall rise, and shall 
deceive i many. 

12 And because iniquity shall abound, the love of 
many shall wax rn cold. 

13 But n he that shall endure unto the end, the 
same shall be saved. 

14 And this gospel of the kingdom shall be preach- 
ed in all the world for a witness unto all nations ; 
and then shall the end come. 

15 When ye therefore shall see the abomination of 
desolation, spoken p of by Daniel the prophet, stand 
in the holy place,(whoso readeth, let him understand :) 

16 Then let them which be in Judea flee into the 
mountains : 

17 Let him which is on the house-top not comedown 
to take any thing out of his house : 

18 Neither let him which is in the field return back 
to take his clothes. 

19 And ( i wo unto them that are with child, and to j 
them that give suck in those days ! 

20 But pray ye that your flight be not in the winter, 
neither on the sabbath day : 

21 For r then shall be great tribulation, such as was 
not since the beginning,of the world to this time, no, 
nor ever shall be. 



Ver. 7. Famines.— Particularly one mentioned by St. Luke, (Acts xi. 28.) 
also by J'osephus and Suetonius. Earthquakes in divers places, as in Crete, 
Smyrna. Miletus, and various other places, as mentioned by the Jewish and 
Roman historians. 

Ver. 9. Then shall they deliver. — |We have ample evidence of the fulfil- 
ment of this prediction in the Acts of the Apostles, but we have a more me- 
lancholy proof of it in the persecutions under Nero, in which fell, besides num- 
berless others, those two great champions of our faith, St. Peter and St. Paul. 
It was, as Tertullian says, a war against the very name.]— Basis! er. Per- 
secution for Christ's sake is another sign here mentioned, and which the Apos- 
tles experienced, both from Jews and Gentiles, more or less, in all countries to 
which they carried the gospel, which, indeed, before the destruction of Jerusa- 
lem, extended io the boundaries of the Roman empire, and of the then known 
world. 

Ver. 10. Be offended— \. e. desert and abandon his cause. 

Ver. 17. On the hoiise-top. — A traveller of the name of Willy ams has re- 
marked, that the houses in Judea "are all flat-roofed, and communicate with 
each other ; (so that) a person might proceed to the city walls, and escape into 
the country, without, coming down into the street." Orient. Cvst. No. I210. # 

Ver. IS. To take his c'othes.— The ancients performed their field-woik in 
summer almost naked. Ibid. No. 1211. 

Ver. 20. Neither on the sabbath day.— A sabbath day's journey was about a 
mile only. The sense of the verse is. Pray that your flight may be in a time 
when you are likely to meet with no impediments. 

Ver. SI. Great tribulation.— Joscphns reckons that 1,100,00C Jews perished in 
Jerusalem ; and above 250.000 in other parts of Judea, besides 97,ooo captives, 
and innumerable others, who perished by starvation, and other means. And he 
sums up all by saying, in remarkable conformity to our Saviour's words, ''If 
the misfortunes of all, from the beginning of the world, were compared with 
those of the Jews, they woidd appear much inferior upon comparison.*' 



MATTHEW, XXIV. 



83 



22 And except those days should be shortened, there 
should no flesh be saved: but 5 for the elect's sake 
those days shall be shortened. 

23 Then *■ if any man shall say unto you, Lo, here 
is Christ, or there ; believe it not. 

24 For u there shall arise false Christs, and false 
prophets, and v shall show great signs and wonders ; 
insomuch that, if w it were possible, they shall deceive 
the very elect. 

25 Behold, I have told you before. 

26 Wherefore if they shall say unto you, Behold, he 
is in the desert ; go not forth : behold, he is in the 
secret chambers ; believe it not. 

27 For as the lightning x cometh out of the east, 
and shineth even unto the west ; so shall also the 
coming of the Son of man be. 

28 For y wheresoever the carcass is, there will the 
eagles be gathered together. 

29 Immediately after the tribulation of those days 
shall l the sun be darkened, and the moon shall not 
give her light, and the stars shall fall from heaven, 
and the powers of the heavens a shall be shaken : 

30 And then shall appear the sign of the Son of 
man b in heaven : and then shall all the tribes of the 
earth mourn, and c they shall see the Son of man 
coming in the clouds of heaven with power and great 
glory. 



A.M.4033. 
A. D. 29. 



s Is.65.8,9. 

t De.13.1.. 
3. 

u ver.5.11. 

v 2 Th.2.9.. 
11. 
Re. 13. 13. 

wJn.10 23, 
29. 

x Zec.914. 
Lu. 17.24, 
&c. 

y Job 39.30. 

z Is. 13.10. 
Eze.32.7. 
Am. 5.20. 
Ac.2.20. 
Re.6.12. 

a 2Pe.3.10. 

b Da.7.13. 
Re. 1.7. 

c c.16.27. 
Mar. 13. 
26. 
Lu.22.69. 



Ver. 22. Except those days should be shortened, &c. — That is, "If such 
times wore to continue, no flesh of that nation could be preserved ; Iratforthe 
elect's sake, those who had believed, or who should believe hereafter, those 
days were shortened ; so that some of the seed of Abraham were preserved to 
be witnesses of the truth of the gospel, and to be called at last to enjoy its 
savin? blessings." Compare Ro. xi. 26. Boothrcyd. Nothing but a special pro- 
vidence can account for the people not being at this time wholly extirpated. 

Ver. 24. False prophets— That is, heretical and corrupt teachers, who should 

preach another gospel, and another Saviour. See Gal. i. 6 — 8. And shall shoio 

great signs and wonders.— This does not necessarily imply the working of 
real miracles, but only pretensions to such a power, as in the case of Simon 

Magus, Acts viii. 9—11. If it, were possible, they shall deceive the very 

elect. — The words // possible, do not denote a natural, but a moral impossi- 
bility : a thing which God will not permit. Boothroyd. 

Ver. 26. Behold he is in the desert. — It is remarkable, that several of the im- 
postors named by Josephus assembled their followers in the wilderness, or desert, 
particularly the Egyptian mentioned by Luke, Acts xxi. 38. Another pseudo-pro- 
phet enticed a multitude of people into the chambers of the temple, where 6000 
miserably perished. 

Ver. 27. For as the lightning, &c— The meaning appears to be, that as this 
surprising meteor shoots in the same instant from east to west, and pervades the 
whole horizon, so should the Roman armies, which attend the coming of the 
Son of man, like a mighty tempest, at once cover the whole land of Israel. 

Ver. 28. Wheresoever the ccircass is, &c. — We have here a proverbial expres- 
sion, applied in allusion to the eagles of the Roman standard. Compare Job 
xxxix. 30. Mr. Ward, late Baptist missionary in India, remarks, that the vul- 
tures in Bengal are highly useful, in devouring the dead bodies of m*»n and 
beasts ; and adds, it is astonishing how swiftly these birds collect, wherever a 
dead body falls, though one of them should not have been seen in the place for 
weeks or months before. 

Ver. 29. Immediately after. — There is here no doubt aCto either the reading 
or translation of this passage, and as nearly eighteen centuries have passed 
since this time, it is most certain they cannot primarily apply to the day of 
judgment. See also ver. 33. By sun, moon, and stars, are meant temporal 
powers, as kings, princes, high priests, tetrarchs, &c. 

Ver. 30. Tribes of the earth.— Doddridge, " Of the land," meaning the 
land of Israel. 



zzj 



84 



MATTHEW, XXIV. 



A. M. 4033. 
A. D. 2 ). 

d or, with a 

trumpet 
and a 
great 
voice* 



I 1 Th.4.16. 

Zec.14.5. 

g Lu.21.29. 

h or, He. 
i Ja.5.9. 



j Ps. 102.26. 
Is-51.6. 



k Zeo.14.7. 
1 'j'ii.5.2. 



i Ge.6.2. 



31 And he shall send his angels d with a great sound 
e of a trumpet, and they shall gather together his 
elect f from the four winds, from one end of heaven 
to the other. 

32 fl Now s learn a parable of the fig tree; When 
his branch is yet tender, and putteth forth leaves, ye 
know that summer is nigh : 

33 So likewise ye, when ye shall see all these 
things, know that h it is near, } even at the doors. 

34 Verily I say unto you, This generation shall not 
pass, till all these things be fulfilled. 

35 Heaven i and earth shall pass away, but my 
words shall not pass away. 

36 IT But k of that day and hour knowoth no man, no, 
not the angels of heaven, but my Father only. 

37 But as the days of Noe were, so shall also the 
coming of the Son of man be. 

38 For as in the days that were before the flood they 
were eating and drinking, marrying and giving in 
marriage, until i the day that Noe entered into the ark, 

39 And knew not until the flood came, and took 
them all away ; so shall also the coming of the Sou 
of man be. 

40 Then shall two be in the field; the one shall be 
taken, and the other left. 

41 Two women shall be grinding at the mill; the one 
shall be taken, and the other left. 



Ver. 31. His angels. — There are angels celestial and terrestrial : the latter 
are generally styled " messengers ;" but the Greek and Hebrew terms are tbe 
same for both. In this place both Doddridge and Campbell (with many others) 
use the term " messengers ;" but we confess the change to us appears unneces- 
sary, since we are accustomed to read of the angels of the churches (Re. i. 20, 
&c,) as well as of heaven ; and we think the equivocal term better preserves 
the harmony of the double prophecy. 

Ver. 31. With a great sound of a trumpet. — Margin, " With a trumpet and 
a great voice." This is an evident allusion to the Jews' manner of proclaim- 
ing their public festivals ; and intends, first the trumpet of the gospel, by which 
both Jews and Gentiles are summoned to attend the standard of Messiah ; and 
secondly, "the voice of the arch-angel and the trump of God," which shall 

summons all men to the bar of judgment. They shall gather his elect from 

the four winds— That is, from all parts of the earth, as was in part fulfilled at the^ 
day of pentecost, Ac. ii. 7 — 11 ; continues still to be fulfilled in the propagation of 
the gospel, and shall be finally and completely accomplished in the last days. 

Ver. 31. This generation shall not pass, &c.— We cannot but think with 
Doddridge, that the attempt of some to interpret this of the Jewish nation 
altogether, instead of the generation then living, as if the words only meant 
that they should never be extirpated, is a very forced and unnatural interpreta- 
tion, and therefore not to be justified. 

Ver. 35. Heaven and earth shall pass away. — We consider this as a strong 
asseveration that all things shall pass away sooner than the word of God shall 
fail. 

Ver. 33. Rating and drinking— -That is, feasting, or carousing. Marry- 
ing, &c— That is, they were forming new connexions in life. So that all the 
awful predictions of Noah neither disturbed the festivities of the gay, nor in- 
terruoted the social plans of the more sober. 

Ver. 40. Then shall two.— Doddridge and Campbell, " Two men be (work- 
ing) together in the field," &c. 

Ver. 41. Two women shall be grinding. — [A handmill composed of two 
stones ; " the uppermost of which is turned round by a small handle of wood 
or iron th;it is placed in the rim. When this stone is large, or expedition re- 
quired, a fcecond person is called to assist ; and as it is usual for women a.\~)i\e 
to be concerned in ibis employment, who seat themselves over against each # 
other, with the millstone between them, we may see not only the propriety of 
the expression, Ex. xi. 5. but the force of this." Dr. Shatv.] — Bagster. 



F 



MATTHEW, XXV. 



85 



>i 



42 IT SVatch m therefore : for ye know not what hour 
your Lord doth come. 

43 But know this, that if the good man of the house 
had known in what watch the thief would come, he 
would have watched, and would not have suffered his 
house to be broken up. 

44 Therefore be ye also ready : for in such an hour 
as ye think not the Son of man cometh. 

45 Who then is a faithful and wise servani, whom 
his lord hath made ruler over his household, to give 
them "meat in due ° season 7 

46 Blessed is that servant, whom his lord when he 
cometh shall find so doing. 

47 Verily I say unto you, That he shall make him 
ruler p over all his goods. 

48 But and if that evil servant shall say in his heart, 
My lord delayeth his coming ; 

49 And shall begin to smite his fellow-servants, 
and to eat and drink with the drunken ; 

50 The lord of that servant shall come in a day 
•J when he looketh not for him, and in an hour that 
he is not aware of, 

51 And shall r cut him asunder, and appoint him 
his portion with the hypocrites : there s shall be weep- 
ing and gnashing of teeth. 

CHAPTER XXV. 

I The parable of the ten virgins, 14 and of the talents. 31 Also the description 

of the last judgment. 

THEN shall the kingdom of heaven be likened 
unto ten a virgins, which took their lamps, and 
went forth to meet the b bridegroom. 

2 And c five of them were wise, and five were foolish. 

3 They that loere foolish took their lamps, and took 
no d oil with them : 

4 But the wise took oil e in their vessels with their 
lamps. 

5 While the bridegroom tarried, they all slumber- 
ed f and slept. 

6 And at midnight = there was a h cry made, Be- 
hold, the bridegroom cometh ; go ye out i to meet 
him. 



A. M. 4033. 
A. D. 29. 



m Lu. 12.39, 
40. 

Re.3.3. 
16.15. 

n Je.3.15. 

o c. 12.52. 

p c.25.21. 



q 1 Th.5.3. 
Re.3.3. 

r or, cut 
him off. 



s c.25.30. 



CHAP. 25. 

a Ps.45.14. 
Ca.6.8,H. 
2C0.11.2. 

b Jn.3.29. 



c Je.24.2..9. 
c.22.10. 

d Is.48.1. 



e 1 Jn.2.20. 
f 1 Th.5.6. 

g Re. 16. 15. 

h lTh.4.16. 
i Am.4.12. 



I 



Ver. 51. Cut him asunder. — This punishment has been confounded with 
being sawn asunder, (He. xi. 37.) but means: we apprehend, a severe scourg- 
ing, such as shall " cut asunder" the flesh, and then the servant thus scourged 
is assigned to a prison, where shall be weeping and gnashing of teeth ; thai 
is, sorrow without true repentance ; for gnashing of teeth seems to imply the 
presence of evil passions. 

Chap. XXV. Ver. 1. Then shall the kingdom.— The application of this to 
the case of those who wear a Christian profession, and pass for the friends of 
the Redeemer, is not difficult ; and the pointed and most wholesome caution 
which it contains, to be ready for the coming" of Christ, at death and judg- 
ment, has been felt by thousands. 

Ver. 6. Behold, the bridegroom cometh.— li appears to have been a custom 
among the Greeks to conduct their new married couples home at night with 
torches and lamps : 

'' Along the streets the new-made brides are led, 
With torches flaming, to the nuptial bed." 

Iliad, xviii. 569. 
So aiso the Roman ladies ; and a like custom prevails in Persia and the East 
Indies to the present time. See Orient. Gust. No. 418. The wicks of the lamps 
used on these occasions in the Indies, are only rags, very tightly pressed into a 
_ 



fm 



MATTHEW, XXV. 



A. M. 4033. 
A. D. 29. 

j or, going 
out. 

k Lu. 12.33. 

1 Is.&3.1,G. 

mArr,.8.12, 
13. 

r He.3.18, 
19. 
Re.22.ll. 



o c.7 21..23. 
He. 12. 17. 

p Ha. 1.13. 

r. c.24.42,44. 
Ma.13. 

33,35. 
Lu.21.36. 

r Lu.19.12, 

&c. 

s a talent 
is 865 
dolls. 38 
cts. 
c.13.24. 

t D o.l2.6 
1 Co. 12. 
^ &c. 
tp.4.11. 

u c.24.48. 
v c. 18.23,24 



7 Then all those virgins arose, and trimmed their 
lamps. 

8 And the foolish said unto the wise, Give us of your 
oil ; for our lamps are j gone k out. 

9 But the wise answered, saying, Not so ; lest there 
be not enough for us and you : but go ye rather i to 
them that sell, and buy for yourselves. 

10 And m while they went to buy, the bridegroom 
came ; and they that were ready went in with him to 
the marriage : and the door was n shut. 

11 Afterward came also the other virgins, saying, 

Lord, Lord, open to us. 

12 But he answered and said, Verily I say unto you, 

1 p know you not. 

13 Watch q therefore, for ye know neither the day 
nor the hour wherein the Son of man cometh. 

14 IT For r the kingdom of heaven is as a man travel- 
ling into a far country, who called his own servantSj 
ana delivered unto them his goods. 

15 And unto one he gave five s talents, to another two, 
and to another one ; to every man according to his 
several t ability ; and straightway took his journey. 

16 Then he that had received the five talents went 
and traded with the same, and made them other five 
talents. 

17 And likewise he that had received two, he also 
gained other two. 

18 But he that had received one went and digged in 
the earth, and hid his lord's money. 

19 After a long u time the lord of those servants 
cometh, and reckoneth v with them. 

20 And so he that had received five talents came and 
brought other five talents, saying, Lord, thou deliver- 
edst unto me five talents : behold, I have gained be- 
sides them five talents more. 

copper mould, and these are carried in one hand, and a similar vessel with oil 
in the other hand, with which they frequently wet the rags. Orient. Oust. 
No. 1214. Also, Orient. Lit. No 1230. 

Ver. 9. Go .... to them that sell and buy.— See Isa. lv. 1, &c. 

Ver. 10. And the door was shut. — The late Missionary Ward mentions be- 
in? once present on such an occasion, when many of the circumstances agreed 
with those in the parable, particularly the last. After the bridegroom " went 
into the house, the door was immediately shut, and guarded by Sepoys. I (says 
Mr. W.) and others expostulated with the door-keepers, but in vain." Orient. 
Lit. No. 1231. 

Ver. 13. Wherein the son, &c. — This last clause of the verse is wanting in 
many MSS. and versions ; but the sense is certainly implied. 

Ve •. 14. For the kingdom, &c— Some words must here be necessarily sup- 
plied ; instead of those inserted by our translators in Italic, Drs. Doddridge 
and Campbell supply " the Son of man !" This parable, without straining it. to 
support any peculiar system, clearly teaches the following important points : 
1. That, all the talents we possess, however natural we may consider them, 
are derived from God, the author of our being ; and to deny this, is nothing 
short of Atheism. 2. That, these talents are bestowed in great, variety upon 
mankind, some possessing ten (i. e. many) times the abilities and advantages 
of others, both natural and acquired. 3. That these talents, and the impro/e- 
rnent of them, must be accounted for to him, from whom they were received. 
4. That no excuse will be admitted for the non-employment even of a single 
talent : much less such an excuse as reflects upon the character of our great 
Benefactor. 5. That the -rewards which the great Judge bestows, will not be 
so much in proportion to the talents bestowed as according to the improve- 
ment, which we are enabled to make of them. 



MATTHEW, XXV. 



8? 



A. M. 4033. 
A. D. '29. 



21 His lord said unto him, Well done, thou good 
and faithful servant : thou hast been faithful over 
a figw things, I will make thee ruler w over many 
things : enter thou into the joy of thy lord. 

22 He also that had received two talents came and 
said, Lord, thou deliveredst unto me two talents : 
behold, I have gained two other talents besides them. 

23 His lord said unto him, Well done, good and 
faithful servant; thou hast been faithful over a few 
things, I will make thee ruler over many things: 
enter thou into the joy of thy lord. 

24 Then he which had received the one talent came 
and said, Lord, I knew thee that thou art a hard 
*man. reaping where thou hast not y sown, and ga- 
thering where thou hast not strewed : 

25 And I was afraid, z and went and hid thy talent 
in the earth : lo, there thou hast that is thine. 

26 His lord answered and said unto him, Thou wick- 
ed 11 and slothful servant, thou knewest that I reap 
where I sowed not, and gather where I have not strew- 
ed : 

27 Thou oughtest therefore to have put my money 
to the exchangers, and then at my coming I should 
have received mine own with usury. t • 

28 Take therefore the talent from him, and give it 
unto him which hath ten talents. 

29 For bunto every one that hath shall be given, and 
he shall have abundance: but from him that nath 
not shall be taken away c even that which he hath. 

30 And cast ye the unprofitable servant into outer 
d darkness : there shall be weeping and gnashing of 
teeth. 

31 IT When e the Son of man shall come in his glory, 
and all the holy angels with him, then shall he sit 
upon the throne of his glory : I 

Ver. 21. Well done.— Dr. Doddridge says, " the original word has a peculiar 
force and energy, far beyond what I can express in English. It was used hy 
auditors, or spectators, to express the highest applause." It answers to Euge ! 
in Latin, and Bravo ! in Italian. 

Ver. 24. Then he ivhich had received. — [Our Lord placed the example of 
negligence in him to whom the least was committed, probably to " intimate," 
says Doddridge, "that we are accountable for the smallest advantage with 
which we are intrusted ; but it cannot imply, that they who have received 
much will ordinarily pass their account, best ; for it is too plain, in fact, timt 
most of those whose dignity, wealth, and genius, give them the greatest oppar- 
tunities of service, seem to forget that they have any Master in heaven to 
serve, or any future reckoning to expect ; and many render themselves mvch 
more criminal than this wicked and slothful servant, who hid his talent 

in the earth."]— Bagster. Gathering where thou hast not strewed. — 

The charge implies, that God is unreasonable in his demands, unjust in judg- 
ment. See Rom. ix. 14 , &c. 

Ver. 28. Thou, wicked and slothful servant. — The word used throughout 
this chapter for servant, means primarily a slave, and such were often ad- 
vanced to the office of stewards. 

Ver. 27. Exchangers.— Doddridge, " Bankers." With usury. — Dod- 
dridge," Interest." When that interest became oppressive, it became a crime. 

Ver. 30. And cast ye. — If he be thus punished that neglects to improve one 
talent, how much more shall he be punished that neglects to improve, or mis- 
spends many ? 

Ver. 31. With his holy angeU. — The expression seems designedly varied 
from ch. xxiv. 31., where angels may include human messengers ; but these 
are called "holy ancels." 



w Lu. 12.44. 
22.29. 
Re.3.21. 



x Job 21.15. 
v Je.2.3i. 



z Pr.26.13. 
Re.21.8. 



a Job 15.5, 
6. 

c 18.32. 
Lu. 19.22. 
Jude 15. 



b c.13.12. 
Ma. 1.25. 
Lu.S.lS, 
19.26. 



c Lu. 10.42. 
d c.8.12. 



e Da.7.13. 
Zee. 14.5. 
c. 16.27. 
19.23. 
Ma. 8.38. 
Ac. 1.11. 

1 Th.4.16 

2 Tli.1.7. 
Jude 14. 
Re. 1.7. 



88 



MATTHEW, XXV. 



i 

- 



A. M. 4033. 
A. D. 29. 

f Re. 14.10. 
2CO.5.10. 
R<,. 20. 12. 

g Eze.20.3S 
c.13.49. 

h Ps.78.52. 
Jm.10.14, 
27. 

i He 1.3. 

j Pg.115.15. 

k Ro.8.17. 
1 Pe.1.4. 

1 lTh.2.12. 
Re.5.10. 

m 1 Co.2.9. 
He. 11.16. 

n Is. 58.7. 
Eze.18.7. 

o I Pe.4.9. 
3Jn.5. 

p Ja.2.15, 
16. 

Ja.1.27. 

r 2Ti.l.l6. 
He. 13.2. 

s Pr.19.17. 
Ma.9.4l. 
He. 6. 10. 

t Lu.13.27. 



u c. 13.40, 
42. 
Re. 14. 11. 



v Jude6. 
Re. 20. 10. 

w Zec.2.8. 
Ac. 9.5. 

x Da. 12.2. 
a 1.5.29. 



32 And f before him shall be gathered all nations: 
and he shall separate s them one from another, as a 
shepherd h divideth his sheep from the goats : 

33 And he shail set the sheep on his fight > hand, but 
the goats on the left. 

34 Then shall the King say unto them on his right 
hand, Come, ye blessed J of my Father, k inherit the 
i kingdom m prepared for you from the foundation of 
the world. 

35 For n I was a hungered, aiyi ye gave me meat : I 
was thirsty, and ye gave me drink : I was a ° stran- 
ger, and ye took me in : 

36 p Naked, and ye clothed me : I was sick, and ye 
visited ^ me : I was in r prison, and ye came unto 
me. 

37 Then shall the righteous answer him, saying, 
Lord, when saw we thee a hungered, and fed thee? 
or thirsty, and gave thee drink ? 

38 When saw we thee a stranger, and took thee in? 
or naked, and clothed thee ? 

39 Or when saw we thee sick, or in prison, and came 
unto thee? 

40 And the King shall answer and say unto them, 
Verily I say unto you, Inasmuch s as ye have done it 
unto one of the least of these my brethren, ye have 
done it unto me. 

41 Then shall he say also unto them on the left hand, 
Depart * from me, ye cursed, into u everlasting fire, 
v prepared for the devil and his angels : 

42 For I was a hungered, and ye gave me no meat : 
I was thirsty, and ye gave me no drink : 

43 I was a stranger, and ye took me not in : naked, 
and ye clothed me not : sick, and in prison, and ye 
visited me not. 

44 Then shall they also answer him, saying, Lord, 
when saw we thee a hungered, or athirst, or a stran- 
ger, or naked, or sick, or in prison, and did not min- 
ister unto thee? 

45 Then shall he answer them, saying, Verily I say 
unto you, Inasmuch w as ye did it not to one of the 
least of these, ye did it not to me. 

46 And x these shall go away into everlasting punish- 
ment : but the righteous into life eternal. 



'i 



Ver. 33. Ye visited — Doddridge, "Looked after me." "Tended," or wait- 
ed upon, seems to be the exact idea. 

Ver. 43. Ye took me not in.— The charge here, is want of hospitaHty ; a 
most heinous crime in the eastern countries. 

Vei. 44. Then shall they also answer.— We must not take this too liberally, 
as if sinners should then dare to dispute with their judge ; it must be under- 
stood parabolically. 

Ver. 45. Not to inc.— See ch. xviii. 6. 

Ver. 46. Everlasting punishment. — The word rendered everlasting, in ren- 
dered eternal in the concluding member of the sentence. The same word in 
the original is used to express the duration of the happiness of* the righteous ill 
heaven, and the duration of the misery of the wicked in bell. The words ever- 
lasting and eternal are to be understood by the nature of the objects to which 
thejrare applied : as, for example, when it is said that a disease cleaves to a 
man for ever, it obviously means, to the end of his life. So an everlasting' 
priesthood, means that it shall continue to the end of the dispensation. 
Everlasting iiills or mountains, means that they will continue till the end 



[. 



MATTHEW, XXVI. 89 



CHAPTER XXVI. 
1 The rulers conspire against Christ. 7 The woman anointeth his feet 14 Judas 
selleth him. 17 Christ eatetli the passover : 26 iustituteih his holy supper : 
36 prayeth in the garden : 47 and being betrayed with a kiss, 57 is carried 
to Caiaphas, 69 and denied of Peter. 

AND it came_ to pass, when Jesus had finished 
all these sayings, he said unto his disciples, 

2 Ye a know that after two days is the feast of the 
passover, and the Son of man is hetrayed to be cru- 
cified. 

3 IT Then assembled together the chief priests, and 
the scribes, and the elders of the people, unto the palace 
of the high priest, who was called Caiaphas, 

4 And b consulted that they might take Jesus by 
subtlety, and kill him. 

5 But they said, Not on the feast day^ lest there be 
an uproar among the people. 



A. M. 4033. 
A. D. 29. 



CHAP. 26. 



a Ma. 14.1, 

&o. 
Lu.22.1, 
&c. 
Jn.13.1, 



b Ps.2.2. 



of the ioo rid. Theteims are applied to the longest period of which the na- 
ture of the object will admit. The existence of the object being limited, so, of 
necessity, in these cases, the words have a limited meaning. Upon the same 
principle of interpretation, it follows, that when applied to the soul and to God, 
who are immortal, they must literally mean loithout end. _ We read also that 
when this world is ended, and when successive duration is terminated, then 
the wicked shall go away into everlasting 1 punishment, but, the righteous into 
everlasting life; as nothing but eternity remains, the words can only mean 
never-ending existence. The following passages of scripture express the fi- 
nal states of men, and if their final, then there is no possibility of another 
state succeeding it. Ps. xvii. 14, 15. Pr. x. 26. ; xiv. 32. Da. xii. 2. Mat. iii. 12; vii. 
13,14,21; V'iii. 11,12 ; xiii. 30, 40— 43.47 ; xxiv. 46— 51 ; xxv. 23, 30, 34, 41, 46. Ma. 
xvj. 16. Lu. vi. 23, 24, 47, 49. Jn. iii. 16 ; v. 29. Ro. ix. 21, 23. 2Ti. ii. 19, 20. 
Ga. vi. 7, 8. He. vi. 8. 9 ; x. 27. That the above texts do speak of the final 
state of men, is obvious : 1. The state of the righteous is allowed to be final, 
but the state of the wicked is all along put in contrast as to happiness or wo. 
2. These texts are totally silent as to any other state following that of de- 
struction, damnation, &c. 3. The language of the greater part of them is incon- 
sistent with any other state to follow. Now examine the following list of pas- 
sages, which speak of the duration of future punishment. Da. xii. 2. Mat. 
xviii. 8 ; xxv. 14—46. Ma. iii. 29. 2 Th. i. 9. Jude vii. 13. 2 Pe. ii. 17. Re. 
xiv. 10, 11 ; xix. 3 ; xx. 10. The Greek noun Axon, reckoning the reduplica- 
tions of it, occurs in the New Testament 104 times ; in 32 of which it means tem- 
porary duration. In 7, it may be taken tor either temporary or endless. In 65 
it plainly signifies an endless duration. The Greek adjective Aionios is found 
in 71 places in the New Testament ; of these, 66 times it is used to express 
endless duration or existence. It will be easy to determine, according to the 
rule of interpretation given above, when the meaning is limited o otherwise. 
Another class of texts express by implication the duration of fu \ire punish- 
ment, as Mat. xii. 31, 32 ; xxvi. 24. Ma. iii. 29; ix. 43—48. Lu. nx. 25 ; xvi. 
26. Jn. iii. 36; viii. 21 ; xvi. 9. Phi. iii. 19. He. vi. 6; x. 26, 27. Ja. ii. 13. 
1 Jn. v. 16. To these add one more class of scripture, which declare that a 
change of heart and preparedness for heaven, are confined to the present life. 
Is. lv. 6, 7. Pr. i. 24—28. Mat. xxv. 5—13. Lu. xiii. 24—29. Jn. xii. 36. 2 
Co. vi 1, 2. He. iii. 7, 8 ; xii. 15—17. Re. xxii. 11. It should ever be borne 
in mind, that the doctrine of eternal punishment is one purely of revelation. 
That it is to be received upon the authority of God. If he clearly reveals it 
in his word, then it must be received, even if we are not able to reconcile all 
the difficulties which objectors may present. 

Chap. XXVI. Ver. 2. Is betrayed— That is, he is about to be betrayed : the 
treason is already begun. 

Ver. 3. Caiaphas. — [This was Joseph, surnamed Caiaphas, who succeeded 
Simon, son of Camith, in the high priesthood, about A. D. 25. He married the 
daughter of Annas, who had also been high priest. About two years after our 
Lord's death, he was deposed by Vitellius, governor of Syria ; and, unable to 
bear his disgrace, and perhaps the stings of conscience for the murder of Christ, 
he killed himself about A. D. 35. — JosephusA—Bagster. 

Ver. 5. Not on the feast day. — As the word " day" is supplementary, Dod- 
dridge and Campbell render it, " not at the feast." The plan proposed seems 
to have been assassination : some objected, however, not to the murder, but 
to transacting it at a public festival, lest the people should raise a tumult, and 
fall upon themselves. 



00 



MATTHEW, XXVI. 



1 



A. M. 40c3. 
A. D. 29. 

c Jn.ll.1,2. 
12.3. 



<1 De.15._l. 



e Jn.14.19, 
17.11. 



f c.10.4. 



g Zee. 11. 
12,13. 
c.27.3. 







probtibly 
shekels, 
worili 50 
cts. each, 
the total 
sum $15. 



h Ex. 12.6, 
18. 



6 IT Now when Jesus was in Bethany, in the house 
of Simon the leper, 

7 There c came unto him a woman having an alabas- 
ter box of very precious ointment, and poured it on 
his head, as he sat at meat. 

8 But when his disciples sawii, they had indignation, 
saying, To what purpose is this waste ? 

9 For this ointment might have been sold for much, 
and given to the poor. 

10 When Jesus understood it, he said unto them, Why 
trouble ye the woman? for she hath wrought a good 
work upon me. 

11 For <i ye have the poor always with you ; but e me 
ye have not always. 

12 For in that she hath poured this ointment on 
my body, she did it for my burial. 

13 Verily I say unto you, Wheresoever this gospel 
shall be preached in the whole world, there shall 
also this, that this woman hath done, be told for a 
memorial of her. 

14 IT 'Ihen one f of the twelve, called Judas Isca- 
riot, went unto the chief priests, 

15 And said unto them, What will ye give me, and I 
will deliver him unto you ? And they = covenanted 
with him for thirty pieces of/? silver. 

16 And from that time he sought opportunity to be- 
tray him. 

17 IT Now h the first day of the feast of unleavened 
oread the disciples came to Jesus, saying unto him, 
Where wilt thou that we prepare for thee to eat the 
passover 1 

18 And he said, Go into the city to such a man, and 
say unto him, The master saith, My time is at hand; 
I will keep the passover at thy house with my disciples. 

19 And the disciples did as Jesus had appointed 
them ; and they made ready the passover. 

20 Now when the even was come, he sat down 
with the twelve. 



ii 



Ver. 6. Simon the leper. — Probably one of those whom Jesus cured, ana a 
friend of Lazarus. — They had indignation. — Chiefly Judas ; but at first, pro- 
bably, others joined with him. 

Ver. 10. When Jesus understood it.— Doddridge and Campbell, " But Je- 
sus knowing (it.)" See Jn. ii. 25. 

Ver. 12. She did it for my burial— -That is, " to embalm me, as it were, 
before hand," for my funeral. 

Ver. 11. Judas Iscariot. — The character of this man (who should be care- 
fully distinguished from Jude, the author of the Epistle) is an interesting subject 
of inquiry. Judas, the leading trait in whose character was covetousness, was 
probably induced to follow Jesus at first, with a view to the riches, honours, 
and other temporal advantages, which he, in common with the rest, expect- 
ed the Messiah's friends would enjoy. 

Ver. 15. Thirty pieces of silver. — The common price for the meanest slave; 
about $15. 

Ver. 18. My time is at hand — That is, the time of his death. This message, 
by the terms of it, was doubtless addressed to a disciple. As to the time and 
Circumstances of this passover, see Prebend. Townsend's elaborate and learned 
notes to this chapter, in his New Test. Arr. 

Ver. 20. He sat down— Ox lay down, as the word signifies ; for the posture 
of the Jews, at the passover tame especially, was not properly sitting, but re- 
clii ing, or lying along on couches, on their leftside. This posture was reckoned 
po necessary, that it is said " the poorest man in Israel might not eat til' he 



MATTHEW, XXVI. 



91 



21 And as they did eat, he said, Verily I say unto 
you, that one of you shall betray me. 

22 And they were exceeding sorrowful, and began 
every one of them to say unto him, Lord, is it I? 

23 And he answered and said, i He that dippeth his 
hand with me in the dish, the same shall betray me. 

24 The Son of man goeth as it is written j of him : 
but wo unto that man by whom the Son of man 
is betrayed ! it had been good for that man if he had 
not been born. 

25 Then Judas, which betrayed him, answered and 
said, Master, is it I ? He said unto him, Thou hast said. 

26 M And '< as they were eating, Jesus took bread, 
and i blessed it, and brake It, and gave it to the dis- 
ciples, and said, Take, eat ; this is my body. 

27 And he took the cup, and gave thanks, and gave 
it to them, saying, Drink ye all of it; 

28 For this is my blood of the new m testament, which 
is shed for many for the remission of sins. 

29 But I say unto you, I will not drink henceforth of 
this fruit of the vine, until that day when I drink it 
new with you in my Father's " kingdom. 

30 IT And when they had sung a ° hymn, they went 
out into the mount of Olives. 

31 Then saith Jesus unto them, All ye shall be 



A. M. 4033. 
A. D. 29. 

i Ps.41.9. 
55. 12.. 15. 



j Ps.22.1, 
&c. 
Is. 53.3, 



k 1 Co.lt. 
23,&c. 



1 Many 
Greek 



copies 
have g 
thanks. 



have gave 



m Je.31.31. 



n Is.25.6. 



o or,psalm. 



lies along." One of the Jewish writers says, " We are hound to eat lying 
along, as kings and great men eat, because it is a token of iiherty." Gilt 
in loc. 

Ver. 23. He ansivercd and wid—i. e. privately. See Jn. xiii. 23—26. He 

that dippeth his hand with me in the dish.—" To this day, the Moors in Bar- 
bary, the Arabs, and the Mahometans of India, in eating, make use neither of 
knives, forks, nor often of spoons ; but only of their fingers and hands, even in 
eating pottage, or what we call spoon-meat ; when their food is of the latter 
kind, they break their bread or cakes into little bits, and dip their hands and 
their morsels together therein." Shaio's Travels. 

Ver. 24. It had been good, &c. — This passage demonstrates the eternal per- 
dition of Judas. The sin which carried him to his own place was avarice. 

Ver. 25. Thou hast said. — This was the most solemn way of expressing an 
affirmative. Townsend. 

Ver. 26. As they were eating, Jesus took bread. — As none but unleavened 
loaves, or rather cakes, could now be eaten, it is most certain that no other 
could be used in this ordinance ; yet few or no protestant churches consider 
this a circumstance of importance, though some are very particular in break- 
ing instead of cutting it ; a circumstance more natural and easy in cakes, or 

biscuits, (such as the Jews still use,) than in loaves like ours. He blessed it. 

— The pronoun (it) is here supplied thrice (as in many other places. Mat. xiv. 
19. Ma. vi. 41, &c. &c.,) but whether it be understood that Christ blessed the 
food, or blessed his Father for it, the sense will be the same. Our food can 
only be blessed to us by God's blessing attending it. The margin of our Eng- 
lish Bibles says, " Many Greek copies read, ' Gave thanks.' " So Campbell. 
This is my body. — For the doctrine of the church of Borne on this sub- 
ject, and for a most masterly refutation of it, we beg leave to refer to the 4th 
of Mr. Fletcher's "Lectures on the Bom. Cath. Beligion," before cited. 

Ver. 2S. Of the New Testament. — Doddridge and Campbell, "Covenant." 

Ver. 29. / will not henceforth drink, &c. — That is, I will celebrate with 

you no more passovers, &c. till we meet in heaven. See Be. xix. 9. Of 

this fruit (Doddridge and Campbell, " produce") of the vine. — It is not (kar- 
pos) the usual term lor fruit, which is here used : grapes are the fruit — wine 
the produce. 

Ver. 30. They sung a hymn. — The Greek is literally, "they hymned." 
Campbell reads, " And after the psalm they went cut," &c. The Jewish 
way of reciting their psalms and hymns, was in a kind of chant. The hymn 
here intended, was most probably what the Jews call the great Hatlcl, com- 
prised from The 113! h to the 118th Psalm, inclusive. 

'Ver. 31. All ye shall be offended. — Literally, scandalized. Peter, for instance, 



92 



MATTHEW, XXVI. 



I 



A. M. 4033. 
A. D. 29. 

p Zee. 13 7. 

q c.23.7. 
10.16. 

r Ma. 11,32. 
&c. 

Lu.22.39, 
&c. 

Jn.18.1, 
&c. 

s Ps.116.3. 
Is. 53.3,10 

J ii. 12. 27. 

t K 2.5.7. 

u c.20.22. 

v J ri. 5. 30. 
G.33. 

Ro. 15.3. 
Ph.2.8. 

w Ma. 13. 
33. 

14.33. 
Lu.22.40. 
Ep.6.18. 
Re.16.15 

x Pr.4.14, 
15. 

y Rt.3.10. 

z Is.26.3,9. 
Ro.7.18.. 
25. 
Ga.5.17. 



offended because of me this night : for it is written, 
p I will smite the shepherd, and the sheep of the 
flock shall be scattered alroad. 

32 But after I am risen again, ii will go before you 
into Galilee. 

33 Peter answered and said unto him, Though all 
men shall be offended because of thee, yet will I never 
be offended. > 

34 Jesus said unto him, Verily I say unto thee, That 
this night, before the cock crow, thou shalt deny me 
thrice. 

35 Peter said unto him, Though I should die with 
thee, yet will I not deny thee. Likewise also said all 
the disciples. 

36 IF Then r cometh Jesus with them unto a place 
called Gethsemane, and saith unto the disciples, Sit 
ye here, while I go and pray yonder. 

37 And he took with him Peter and the two sons of 
Zebedee, and began to be sorrowful and very heavy. 

38 Then saith he unto them, My s soul is exceeding 
sorrowful, even unto death : tarry ye here, and watch 
with me. 

39 And he went a little farther, and fell on his face, 
and l prayed, saying, O my Father, if it be possible, 
let this cup "pass from me: nevertheless, v not as I 
will, but as thou wilt. 

40 And he c meth unto the disciples, and fmdeth 
them asleep, a. i saith unto Peter, What, could ye not 
watch with me one hour? 

41 w Watch and ray, that ye x enter not into y temp- 
tation : the spin! indeed is willing, but the flesh is 
weak. 



i &j 






i 

I 



was both ashamed and afraid u be thought a disciple of Jesus, though he had 
talked so boastingly. It is not unlikely, that the homely proverb", that "great 
talkers do the least," might originate from this instance ot Peter's cowardice. 

Ver. 34. Before the cock crow (Ma. xiv. 30, crow twice.) — Whitby hasjpro- 
duced sufficient authorities to prove that there was a double crowing of the 
cock— at midnight, and ut day-break ; the latter answered, according to him., 
to the fourth watch of the night, though others say the third. On comparing 
the Evangelists, it appears to us that our Lord's meaning was, that Peter 
should deny his Master thrice between the present hour and that of the cock 
crowing ; i. e. about the break of day. 

Ver. 36. Gethsemane.— A private and retired garden at the foot of mount 
Olivet, whither Jesus often retired for prayer, and where (as the name im- 
plies) an oil pres^ then, or formerly, had been used. 

Ver. 38. Mi/ soul is exceeding sorrowful ', &e. --Doddridge, "Surrounded 
with -sorrow;" Campbell, (connecting this with trie preceding verse,) "Being 
oppressed with grief, the said of them, My soul is overwhelmed with a 
deadly anguish." This is explained to mean, a grief of mind sufficient to 
kill the body ; " a sorrow thai worketh (or produceth) death." See l Co. vii. 10. 

Ver. 39. Let this cup pass from we.— But what means this prayer? Could 
not Jesus tell whether his petition were possible? Or could he pray lor an im- 
possibility? Neither of these circumstances must be supposed : but the extra- 
ordinary language here used may serve to teach us, 1. That our Lord _(-#>ply 
felt the extreme nature of the sufferings he was about to endure for our salva- 
tion : it is as if he had said, O that then? were some other way in which God i 
coidd be glorified arid sinners saved, without my drinking of this fatal cup! 
But, 2. That he felt the absolute necessity of his own obedience unto death 
for these ends ; and therefore, though his flesh recoiled (as if were) from the 
impending stroks. his heart, cheerfully submitted; "Father, nevertheless, not 
as I will, but as thou wilt!" 

Ver. -to. One hour. — The Greek term, besides its more limited meaning, is 
often used metaphorically, as with us, for any short time, or period. 



J 



MATTHEW, XXVI. 



93 i 



l 42 He went away again the second time, and prayed, 
^ saying, O my Father, if this cup may not pass away 
from me, except I drink it, thy will be done. 

43 And he came and found them asleep again : for 
their eyes were heavy. 

44 And he left them, and went away again, and 
prayed the third a time, saying the sarrfe words. 

45 Then cometh he to his disciples, and saith unto 
them. Sleep on now, and take your rest: behold, the 
hour is at hand, and the Son of man is betrayed into 
the hands of sinners. 

46 Rise, let us be going : behold, he is at hand that 
doth betray me. 

47 TT And while he yet spake, lo, b Judas, one of the 
twelve, came, and with him a great multitude with 
swords and staves, from the chief priests and elders 
of the people. 

43 Now he that betrayed him gave them a c sign, 
saying. Whomsoever I shall kiss, that same is he : 
hold him fast. 

49 And forthwith he came to Jesus, and said, Hail, 
Master ; and kissed d him. 

50 And Jesus said unto him, e Friend, wherefore art 
thou come? Then came they, and laid hands on 
Jesus, and took him. 

51 IT And, behold, one of them which were with 
Jesus stretched out his hand, and drew his sword, 
and struck a servant of the high priest, and smote 
off his ear. 

52 Then said Jesus unto him, Put up a^ain thy sword 
intj his place: for fall they that take the sword 
shall perish with the sword. 

53 Thinkest thou that I cannot now pray to my Fa- 
ther, and he shall presently give me more than twelve 
legions = of angels ? 

54 But how then shall the scriptures be fulfilled, that 
h thus it must be? 

55 In that same hour said Jesus to the multitudes, 
Are ye come out as against a thief with swords and 



A. M. 4033. 
A. D. 29. 



a 2 Co. 12 8. 



b Ac. 1.16. 



c Ps.38.12. 



d 2 Sa.3.27. 
20.9. 
Ps.23.3. 



e Ps.41.9. 
55. 13. 



i Ge.9.6. 
Eze.35.5, 
6. 
Re. 13.10. 



g2Ki.6.17. 
Da.7.10. 
c.4.11. 



h Lu.24.26, 
46. 



Vcr. 43. Their eyes were heavy.— Doddridge, " weighed down." 

Ver. 44. The same words— Or, "words (or matter) to the same effect."— 
Doddridge. 

Ver. 45. Sleep on now— [That is, as it is well paraphrased bv Euthymius, 
" Since you have thus far failed to watch, sleep on the rest of the time, and 
take your rest, if you can."\ — Bagster. 

Ver. 49. Hail.— A usual salutation. The Greek signifies "Joy to thee." The 

Saxon hail means "health." Master— Gr. Rabbi. And kissed him.— 

IPretending the most affectionate attachment to our Lord.]— Basrster. 

Ver. 50. Friend, wherefore art thou come?—[ Rather, " Companion, against 
whom art thou come?"]— Bagster. 

Ver. 53. Twelve legions of angels.— [A legion was a particular division, 
or battalion of the Roman army, which at different times contained different 
numbers. In the time of our Saviour, it probably consisted of 6200 foot, and 
300 horse, twelve of which would amount to 78,000 men.] — Bagstfr. 

Ver. 54. That thus it must be?— See Ac. ii. 22—24. Our Lord continual y 
adverts to the necessity of the Scriptures being fulfilled. See ver. 56. 

Ver. 55. As against a thief— Doddridge, " Robber;" alluding to the chufs 

of banditti, common in the mountains of Judea. Staves— Namely, of office, 

like those of constables with us. With swords and staves? Our Saviour 

plainly intimates that swords and staves may be necessary in treating with 
such characters ; but surely not with him. as a prophet and teacher of religion : 



J 



94 



MATTHEW, XXVI. 



1 



A. M. 4033. 
A. D. 29. 

i Ge.3.15. 
Ps.22.1, 

&c. 

(j9.l,&c. 

Is.53.3, 

ttv. 

La. 4.20. 

Da.9.24, 

26. 

Zec.13.7. 

Ac. 1.16. 

Ma. 14. 

53,4 c. 

I.u.22.54, 

&c. 

Jn. 18.12, 

&c. 



k Ps.27.12. 
35.11. 

1 Jn.2.19.. 
21. 

m Is. 53.7. 
c.27.12, 
14. 

n 1 Sa.14. 
2653. 
Il<i.22.l6. 

o c.16.16. 
Jn.L31. 

p Da.7.13. 
Jd.1.51. 
ITIi.4.16. 
Re. 1.7. 

q Ps.UO.l. 

Ac. 7. 55. 



staves for to take me ? I sat daily with you teaching 
in the temple, and ye laid no hold on me. 

56 But all this was done, that the scriptures » of the 
prophets might be fulfilled. Then all the disciples 
forsook him, and fled. 

57 IF And J they that had laid hold on Jesus led him 
away to Caiaphas the high priest, where the scribes 
and the elders were assembled. 

58 But Peter followed him afar off unto the high 
priest's palace, and went in, and sat with the servants, 
to see the end. 

59 Now the chief priests, and elders, and all the coun- 
cil, sought false witness against Jesus, to put him to 
death ; 

60 But found none: yea, though many false witnesses 
came, yet found they none. At the k last came two 
false witnesses, 

61 And said, This fellow i said, I am able to destroy 
the temple of God, and to build it in three days. 

62 And the high priest arose, and said unto him, 
Answerest thou nothing 1 what is it which these wit- 
ness against thee ? 

63 But m Jesus held his peace. And the high priest 
answered and said unto him, I adjure n thee by the 
living God, that thou tell us whether thou be the 
Christ, ° the Son of God. 

64 Jesus saith unto him, Thou hast said : neverthe- 
less I say unto you, p Hereafter shall ye see the Son 
of man sitting on the right hand <i of power, and 
coming in the clouds x>f heaven. 

65 Then the high priest rent his clothes, saying, He 
hath spoken blasphemy; what farther need have we 
of witnesses? behold, now ye have heard his blas- 
phemy. 

and though, indeed, he claimed a kingdom, it was of a nature so purely spiritual 
that it required no support from the sword, much less could it be propagated 

Ver. 56. That the scriptures .... might be fulfilled— This object we find 
traced through all the Evangelists, not as a motive of human action, but as a 
leading design of Providence. For the prediction here alluded to turn back 
to ver. 31. 

Ver. 58. And went in— Namely, into the court before the palace which was 
alwavs open to the sky, though sometimes with piazzas round it. It is not cer- 
tain, however, that this palace was the private residence of Caiaphas, (which 
is understood to have been on Mount Sion,) but rather his official house, or 
apartment? in the temple, where the Sanhedrim now sat, and into one of the 
courts of which Peter and John obtained admission. So the late Editor of 
Calmet, Fragments, No. exxxvii. 

Ver. 61. I am able to destroy.— [The words of our Lord were widely different 
from this statement of them ; so that the testimony of these witnesses was 
false, though it had the semblance of truth. \—Bagster. 

Ver. 63. J adjure thee.— Thus the high priest, in his magisterial capacity, 
lays the holy Jesus under a judicial oath, which in some cases, very different 
from the present, he was allowed to lay upon the accused party. See Nu. v. 
19, &c. 

Ver.64. Thou hast Bfiid—x. e. I am the Christ, the Son of God. The Son 

of wan —See Da. vii. 13, 14. 

Ver. 65. Kent his clothes— \\ has been said, that the high priest might never 
rend his clothes ; but that he might, and did on extraordinary occasions, Dr. 
Lardner 1ms eiven several instances. 

'• Mistaken Caiaphas 1 ah! which blasphem'd, 

Thou, or thy prisoner?— Which shall be condemn'd?" Young. 



MATTHEW, XXVII. 



95 



A. M. 4053. 
A. D. 29. 

r Le.24.16. 
Jn.19.7. 



s ls.50.6 



t or, rods. 



u Ma. 11 
66,&& 
Lu. 22.55, 
&c. 

Jn.18.16, 
&c. 



v ver.34. 
Lu.22.3l 



66 What think ye ? They answered and said is, He 
guilty of r death. 

67 Then s did they spit m his face, and buffeted him ; 
and others smote him with » the palms of their hands, 

68 Saying, Prophesy unto us, thou Christ, Who is he 
that smote thee? 

69 IT Now u Peter sat without in the palace : and a 
damsel came unto him, saying, Thou also wast with 
Jesus of Galilee. 

70 But he denied before ihtm all, saying, I know not 
what thou sayest. 

71 And when he was gone out into the porch, an- 
other maid saw him, and said unto them that were 
there, This fellow was also with Jesus of Nazareth. 

72 And again he denied with an oath, I do not know 
the man. 

73 And after a while came unto him they that stood 
by, and said to Peter, Surely thou also art one of 
them ; for thy speech bewrayeth thee. 

74 Then began he to curse and to swear, saying, I 
know not the man. And immediately the cock 
crew. 

75 And Peter remembered the v word of Jesus, which 
said unto him, Before the cock crow, thou shalt deny 
me thrice. And he went out, and wept bitterly. 

CHAPTER XXVII. 

1 Christ is delivered bound to Pilate. 3 Judas hangeth himself. 49 Pilate, ad- 
monUhel of his wife, 24 washeth his hands: 25 and looseth Barabbas. 
29 Christ is crowned with thorns, 31 crucified, 40 reviled, 50 dieth, and is 
buried. 65 His sepulchre is sealed, and watched. 

WHEN the morning was come, all the chief priests 
and elders of the people took counsel a against 
Jesus to put him to death : 

Ver. 67. Then did they spit, &c. — This mark of contempt and malice is still 
continued in the East. In 1744, when a rebel prisoner was brought before Na- 
dir Shah's general, " the soldiers were ordered to spit in his face ; an indignity 

of great antiquity in the East." Hanwaifs Travels. Buffeted him. — 

[" Smote him with their fists," as Thtophylact interprets. Smote him with 

the palms of their hands.—' 1 Smote him on the cheek with the open hand," 
as Su idas renders. They offered him every indignity in all its various and vexa- 
tious forms.] — Bagster. 

Ver. 68. Who is he that smote thee?— -Dr. Gill thinks this alludes to a play, 
resembling blind man's buff, called by the Greeks, Kollabismos. Thus was 
our Saviour made a jest of! But we rather think this was done in allusion to 
an ancient custom of covering the faces of condemned persons, as in the in- 
stance of Haman, Es. vii. 8. See also Je. xiv. 3. Likewise Harmer. 

Ver. 69. Peter sat xoithout in the palace.— The term aule, rendered palace, 
more properly signifies an open court. Faber's Heb. Archaeology, arid com- 
pare note on ver. 58. 

Ver. 73. Thy speech bewrayeth— Or, betrayeth thee ; meaning that his accent 
was Galilean. See Ma. iv. 79. 

Ver. 75. He wept bitterly. — Such a bitter apostacy indeed requires bitter 
tears ; and if they are not produced on earth, they will be mingled with " wail- 
ing and gnashing of teeth" in hell. " This deep sorrow is required (says Mr. 
Henry) not lo satisfy divine justice, (as a sea of tears will not do that :) but to 
evidence that there is a real change of mind, which is the essence of repent- 
ance ; to make pardon more welcome, and sin, in future, more loathsome. 
Peter, who wept so bitterly for denying Christ, never denied him again •, but 
confessed him often and openly, and in the face of danger. So far from ever 
again saying, ' I know not the man,' he made all the house of Israel k/noio 
assuredly, that this same Jesus was both Lord and Christ. True repentance 
for any sm will he best evidenced by our abounding in the contrary grace and 
duty ; that is a sign of our weeping, not only bitterly, but sincerely." 

Chap. XXVII. Ver. 1. Took counsel— That is, consulted afresh ; the pre- 



CHAP. 27. 



a Ps.2.2. 



J 



96 



MATTHEW, XXVII. 



A. M. 4033. 
A D. v>>. 

b c.20.19. 



c 2Ki.24.4- 



d Ps. 55.25. 
2 Sa.17.23 
Ac.! 18. 



e Ze. 11.12. 
13. 



f or, whom 
they 

bought of 
the child- 
ren oj 
Israel. 



2 And when they had bound him ? they led him away, 
and delivered him fc to Pontius Pilate the governor. 

3 H Then Judas, which had betrayed him, when he 
saw that he was condemned, repented himself, and 
brought again the thirty pieces of silver to the chief 
priests and elders, 

4 Saying, I have sinned in that I have betrayed the 
innocent c blood. And they said, What is that to us? 
see thou to that. 

5 And he cast down the pieces of silver in the tem- 
ple, and departed, and went and hanged & himself. 

6 And the chief priests took the silver pieces, and 
said. It is not lawful for to pp.t them into the treasury, 
because it is the price of blood. 

7 And they took counsel, and bought with them the 
potter's field, to bury strangers in. 

8 Wherefore that field was called, The field of blood, 
unto this day. 

9 Then was fulfilled that which was spoken e by 
Jeremy the prophet, saying. And they took the thirty 
pieces of silver, the price of him that was valued, 
f v/hom they of the children of Israel did value ; 



ceding transactions took place during the night and early dawn. Their prisoner 
was now probably sent out of court, while they obtained some interval of rest 
or refreshment : but they again consulted together, so soon as the day was 
fully come. 

Ver. 2. Pontius Pilate. — [Pontius Pilate governed Judea ten years under the 
emperor Tiberius, from his 13th to his 23d year, A. D. 26 to 26 ; but, having ex- 
ercised great cruelties against the Samaritans, they complained to Vitellius, 
governor of Syria, who sent Marcellus, one of his friends, to superintend Judea, 
and ordered Pilate to Rome, to give an account of his conduct to Tiberius. 
The emperor was dead before he arrived ; but it is an ancient tradition, that 
he was banished to Vienne in Dauphir.v. where he was reduced to such ex- 
tremity that he killed himself with his own sword two years after.— Euseb.]—B. 

Ver. 5. And ivent and hanged himself.— Campbell, " Strangled himself," 
as the word certainly may mean ; put Parkhurst also shows it is used for hang- 
ing, both hy the LXX. and in the Classics ; and we agree with Doddridge in 
preferring this interpretation. The suicide of an apostate is, of all others, the 
most awful ; and that of Judas the most dreadful crime of this class. 
" Here we behold ' the rebel dead ; 
Under the curse of God he lies ; 
He seals the curse on his own head, 
And with a double vengeance dies !' " Watts. 

Ver. 7. The potter's field— Which, according to Mr. Taylor, (the late Editor 
of Calmet.) was situated on the south, beyond the valley of Tophet, and at 
some distance without the walls. This had no doubt been formerly occupied 
as a pottery, (see Zee. xi. 13.) and the earth having been dug away tor pottery, 
accounts for its being bought so cheap. 

Ver. 9. By Jeremy (or Jeremiah) the prophet.— -[The words here quoted are 
not found in Jeremiah, but in Zechariah; and a variety of conjectures have 
been formed in ouler to reconcile this discrepancy. The most probable opinion 
seems to be. that the name of the prophet was originally omitted by the Evan 
gelist. arid that the name of Jeremiah was added by some subsequent copyist. 
It is omitted in two MSS. of the 12th century, in the Syriac r later Persic, two 
of the Hula, and in some other Latin copies. Augustine also mentions that 
the nir.x: »3 wanting in some MSS. of his time. Griesbach marks it to be 
omitted. What venders it highly probable that the original reading was by 
the prophet, is, that St. Matthew frequently omits the name of the prophet in 
his quotations. See oh. i. 22 ; ii. 5, 15 ; xiii. 35 ; xxi. -1. This omission is ap- 
proved of by Bengel Dr. A. Clarke, and Horne.}—Bagstcr. The price of 

him that was valued, &c. — We may either render these words, " of one who 
was sold, whom the children of Israel did sell," and so consider them as the 
price of a common slave ; or, "of him that, vias sold, or \alued, (.Messiah,) 
whom the children of Israel sold," at the shameful price here named. See 
Doddridge, who considers these words as a parenthesis, and the words of J 
Matthew. 



rds or I 



MATTHEW, XXVII. 



9? 



10 And gave them for the potter's field, as the Lord 
appointed me. 

11 5F And Jesus stood before the governor: and the 
governor asked him, saying, Art thou the Kin^ ,vf the 
Jews ? And Jesus said unto him, Thou sayest. 

12 And when he was accused of the chief priests arui 
elders, he s answered nothing. 

13 Then said Pilate unto him, Hearest thou not how 
many things they witness against thee ? 

14 And he answered him to never a word; insomucn 
that the governor marvelled greatly. 

15 IT Now h at that feast the governor was wont t/> 
release unto the people a prisoner, whom they woulri. 

16 And they had then a notable prisoner, called Ba- 
rabbas. 

17 Therefore when they were gathered together, 
Pilate said unto them, Whom will ye that I release 
unto you? Barabbas, or Jesus which is called Christ 'I 

18 For he knew that for envy i they had delivered 
him. 

19 TT When he was set down on the judgment seat, 
his wife sent unto him, saying, Have thou nothing to 
do with that J just man : for I have suffered many 
things this day ft in a dream because of him. 

20 if But the chief priests and elders persuaded the 
multitude that they should ask k Barabbas, and de- 
stroy Jesus. 

21 The governor answered and said unto them. 
Whether of the twain will ye that I release unto you I 
They said, Barabbas. 

22 Pilate saith unto them, What shall I do then 
with Jesus which is called Christ? They all say 
unto him, Let him be crucified. 

23 And the governor said. Why, what evil hath tie 
done ? But they cried out the more, saying, Let i him 
be crucified. 

24 When Pilate saw that he could prevail nothing, 
but that rather a tumult was made, he took water, 
and washed m his hands before the multitude, sayinjr, 
I am innocent of the blood of this just person : see ye 
to it. 



A. M. 4033. 
A. D. '29. 



g c 26.63. 



]l Ma. 15. 6, 
fee. 

.Lu.23.17, 
&c. 

Jn.13 39. 
&c. 



; Pr.27 I. 
Ec.4.4. 



Js.53.11. 
Zec.9.9. 
Lu.23.47. 
1 Pe.2.22. 
1 Jn.2.1. 







probably 
early in 
the morn- 
ing. The 
heathen 
imagined 
those 
dreams 
most sig- 
nificant 
which 
came 
about 
break of 
day ; and 
on that 
account 
she inijjht 
lay the 
greater 
stress 
upon it 



k Ac.3.14. 



1 c.21.38,39 



m De.21.6 



Ver. 10. And gave them.— Doddridge, " And they were given," &c. Com- 
pare Zee. xi. 13. Campbell renders it, "The thirty shekels, the stipulated 
I price at which he was valued, I took, as the Lord appointed me, from the sons 
of Israel, who gave them for the potter's field." 

Ver. 11. Art thou the king of the Jeios?— Campbell, " Thou art the king of 
the Jews ?" This form of the words is most literal, and ambiguity might be 
avoided by introducing the adverb then — "Thou art the king 1 of the Jews 
then V Answer, " Thou sayest ;" i. e. " thou sayest truly." 

Ver. 15. At that feast (the passover) the governor ivas wont to release .... 
a prisoner. — This was, it seems, in memorial of their being released from Egyp- 
tian bondage. The like custom, it seems, prevailed among some of the Greeks. 
Orient. Lit. No. 1241. 

Verses 16, 17. Barabbas. — A thief, guilty also of murder and sedition. Origen 
says, that in many copies of his time, Barabbas was also called Jesus ; and 
the Armenian version reads. " Whom will ye that I deliver up unto you, Jesus 
Barabbas, or Jesus who is called Christ % ' Calmet and Michaelis. 

Verses 18, 19. For he knew, &c. — Campbell considers these two verses as a 
parenthesis. 

Ver. 24. He washed his hands before the multitude— This r»t*> of " wash- 



=Ti 



$8 



MATTHEW, XXVII. 



A. M. 4033. 
A. D. 29. 

u Be. 19.10. 

Jos. 2. 19. 
c.21.41. 

Ac.5.28. 

o Js.53.5. 
Lu. 18.33. 

p or, gover- 
no r's 
hovse. 

q Va 69.19, 
20. 

r Is. 49.7. 
50. G. 
53.3,7. 

s Nn. 15.35. 
I Ki.21. 
10.13. 
Ac.7.58. 
He. 13. 12. 



25 Then answered all the people, and said, His 
n blood be on us, and on our children. 

26 Then released he Barabbas unto them : and when 
he had scourged ° Jesus, he delivered him to be cru- 
cified. 

27 IT Then the soldiers of the governor took Jesus 
into the p common hall, and gathered unto him the 
whole band of soldiers. 

28 And they stripped him, and put on him a scarlet 
robe. 

29 And when they had platted a crown of thorns, 
they put it upon his head, and a reed in his right 
hand : and they bowed the knee before him, and 
mocked q him, saying, Hail, king of the Jews! 

30 And they spit r upon him, and took the reed, and 
smote him on the head. 

31 And after that they had mocked him, they took 
the robe off from him, and put his own raiment on 
him, and s led him away to crucify him. 

32 And as they came out, they found a man of Cy- 



ing the hands in innocency," appears to have originated in a Mosaical institu- 
tion, De. xxi. 6, 7, is alluded to by David, Ps. xxvi., and was copied by the Gen- 
tiles. Ovid Fast. I. 2. 

Vev. 25. H/s blood, be on us, &c. — This imprecation appears to have been 
remarkably fulfilled in the circumstances connected with the destruction of 
Jerusalem by Titus. Bp. Newton traces a striking correspondence between 
their sin and punishment. " They put Jesus to death when the nation was as- 
sembled to celebrate the passover ; and when the nation was assembled to ce- 
lebrate the passover. Titus shut them up within the walls of Jerusalem. The 
rejection of the true Messiah was their crime ; and the following of false Mes- 
siahs to their destruction, was their punishment. They sold and bought Jesus 
as a slave : and they themselves were afterwards sold and bought as slaves 
at. the lowest, prices. They preferred a robber and a murderer to Jesus, whom 
they crucified between two thieves ; and they themselves were afterwards in- 
fested with bands of thieves and robbers. They put Jesus to death, lest the 
Romans should come and take away their place and natron ; and the Ro- 
mans did come and took away their place and nation. They crucified Je- 
su? before the walls of Jerusalem; and before the walla of Jerusalem they 
themselves were crucified in such numbers, that it is said room was wanting 
for the crosses, and crosses for the bodies. I should think it hardly possible 
for any man to lay these things together, and not conclude the Jews' own im- 
procut i to be remarkably fulfilled upon them ; ' his blood be on u^i, and on 
our children ! ' " 

Ver. 26. When he had scourged Jesus. — This punishment was used both by 
the Jews and Romans. The latter being administered by military executioners, 
was no doubt severe, the flesh being generally cut by the whips used for this 
purpose ; and some think it might be the more so in this instance, as Pilate 
hoped that the Jews, when they saw him scourged, might be pacified, with- 
out insisting on his crucifixion ; but nothing could satisfy these cruel hypo- 
crites, short of death, in its most tremendous form. See Doddridge. 

Ver. 27. The whole band— What we might call his " body guard." 

Ver. 28. Put on him a scarlet robe— That is, no doubt, a decayed and left 
off tobe. Mark calls the robe purple. See Ma. xv. 20. Scarlet and purple 
are not (infrequently interchanged. Such pieces of mockery were not uncom- 
mon in those times. When Herod Agrippa wished to display his royal dignity 
to the people, the mob, in ridicule, dressed up a half crazy man, with a paste- 
board crown, a reed for a sceptre, and a robe of matting. Orient. Lit'. No. 124 ; 
compare No. 1243. 

Ver. 29. A crown of thorns. — The species of thorns here employed is doubt- 
fid, and of no consequence. The object was, to inflict pain and ridicule ; but, 

query, Have not all crowns more thorns than jewels in them? A reed — 

Most probably a common walking cane. {Calamus.) 

Ver. 30. They spit upon him. — See note on rh. xxvi. 67. 

Ver. 31. And lad him away.— Capital punishments were, both by Jews and 



' 



L* 



Romans, generally inflicted without their cities ; especially crucifixion. Orient. 
Cv.st. No. 1230. 



MATTHEW, XXVII. 



09 ! 



A. M, 4U33. 
A. D. 29. 

t Ps.G9.21. 



rene, Simon by name : him they compelled to bear 
his cross. 

33 IF And when they were come unto a place called 
Golgotha, that is to say, a place of a skull, 

34 They gave him vinegar to drink mingled * with 
gall : and when he had tasted thereof, he would not 
drink. 

35 And u they crucified him, and parted his garments, 
casting lots : that it might be fulfilled which was 
spoken Y by the prophet, They parted my garments 
among them, and upon my vesture did they cast lots. 

36 And sitting down they watched him there; 

37 And set up over his head his accusation wTitten, 
THIS IS JESUS THE KING OF THE JEWS. 

38 Then were there two thieves w crucified with him, 
one on the right hand, and another on the left. 

39 TT And they that passed by reviled him, wagging 
x their heads, 

40 And saying, Thou that destroyest the temple, and 
buildest it in three days, save thvself. If thou be the 
Son of God, come down from the cross. 

41 Likewise also the chief priests mocking 7 him, 
with the scribes and elders, said, 

42 He saved others ; himself he cannot save. If he 
be the King of Israel, let him now come down irom 
the cross, and we will believe him. 

43 He trusted in God; let z him deliver him now, if 
he will have him : for he said, :i I am the Son of God. 

44 The thieves also, which were crucified with him, 
cast the same in his teeth. 

Ver. 32. To bear his cross. — St. John informs us, that at first Jesus went 
forth bearing his cross ; it may be, however, this referred only to the transverse 
beam, and that Simon carried the upright part after him : or if the cross was 
formed, that Jesus fainted under the weight, and it was then laid on Simon. 

Ver. 33. Golgotha . . . . a place of a skull.— Campbell, "of skulls ;" sup- 
posed to be so called from its having been a place of public execution. It is more 
usually called Mount Calvary ; but of the mount then; are no remains, nor do 
the Scriptures mention it; though as a place of execution it might probably 
be an elevated spot. The present Calvary is covered with religious buildings 
pretending to enclose our Saviour's tomb, and other Christian antiquities, all 
of which are doubtful, and some gross impositions ; though they afford a rich 
revenue to monks and priests, both Greek and Roman Catholic. See Dr. R. 
Richardson's interesting Travels along the Mediterranean. 

Ver. 34. Vinegar .... mingled with gall.— The LXX. use the same Greek 
word for wormwood. Mark says, " Wine mingled with myrrh;" sour wine 
(vinaigre, French) mingled with myrrh, bitter as gall Myrrh itself, says Dr. 
Harris, is " extremely bitter." Nat. Hist, of the Bible. This mixture, or some- 
thing like it, is said to have been given to criminals to deaden the sense of pain ; 
which might be the reason why our Lord refused to drink it. See Orient. Lit. 
I No. 1249. 

Ver. 35. That it might be fulfilled. — Ps. ^x\\. 18.— Persons crucified were al 
ways stripped of their clothes, which became the perquisites of the executioners. 
Orient. Lit. No. 1250. This quotation, according to Campbell, is " wanting 
in a very great number of MSS." He thinks it was introduced here from Jn. 
xix. 24. to which place it belongs ; but as it belongs there, the question is of no 
importance. 

Ver. 37. This is Jesus. &c. — On this inscription, see Jn. xix. 19, &c. 

Ver. 40. Thou that destroyest.— See note, chap. xxvi. 61. 

Ver. 42. We will believe him. — So unbelievers argue. Could they see a mi- 
racle, they would believe ; but our Lord says they would not, and facts con- 
firm bis words. They saw Lazarus raised from the dead, yet woidd not believe. 
See Jn. xi. 46. Compare Lu. xvi. 41. 

Ver. 44. Cast the same in his teeth. — Doddridge, " Upbraided him with the 
same reproach;" Campbell, " In the same manner." 



u Ps.22.16. 
Ma. 15. 

24, &c. 

Lu.23.34, 

&c. 

J n. 19.24, 

&c. 



v Pb.C2.13. 



w Is.53.12. 



x Ps.22.7. 
109.25. 



y Job 13.9. 
Ps.35.!6. 
is.23.22. 

Lu. 18.32. 



z Ps.3.2. 
22.8. 
42.10. 
71.11. 



ca Jn.5.17, 
18. 
10.30,36. 



100 



MATTHEW, XXVII. 



A. M. 4033. 
A. D. '29. 



b Am. 8.9. 

c Ps.22.1. 
Is. 53. 10. 
La. 1.12. 

cl Ps.69.2l. 

e Ex.26.-31. 

Le.16.2, 
15. 

21.23. 
2 Ch.3. 14. 

f Is.25.7. 

g Is. 25. 8. 
26.19. 
Ho.13.14. 
Jn 5.25.. 
28 

li Da. 12.2. 

lTh.4.14. 

i lCo.15. 
20. 

j Ma. 15. 39. 
Lu.23.47, 
&c. 



^5 *iT Now from the sixth hour there was darkness 
i> over all the land unto the ninth hour. 

46 And about the ninth hour Jesus cried with a loud, 
voice, saying, Eli, Eli, lama sabachthani? that is to 
say, c My God, my God, why hast thou forsaken me? 

47 Some of them that stood there, when they heard 
that, said, This man calleth for Elias. 

48 And straightway one of them ran, and took a 
sponge, and filled it with d vinegar, and put it on a 
r^ed, and gave him to drink. 

*9 The rest said, Let be, let us see whether Elias 
will come to save him. 

30 Jesus, when he had cried again with a loud voice, 
yielded up the ghost. 

r »l If And, behold, the veil e of the temple was rent 
t n twain from the top to the bottom ; and the earth 
aid quake, and the rocks rent ; 

62 And s the graves were opened; and many 
bodies of the saints which h slept arose, 

53 And came out of the graves i after his resurrection, 
end went into the holy city, and appeared unto many. 

64 Now j when the centurion, and they that were 
with him ; watching Jesus, saw the earthquake, and 
r*>ose things that were clone, they feared greatly, 
saying, Truly this was the Son of God. 



Ver. 45. N**\o from the sixth hour. — Matthew and Mark reckon from sun- 
rise, which i%( this time (about the equinox) was six o'clock, by our reckoning. 
Christ was u«?n crucified at nine in the morning (the third hour, Ma. xv. 25 ;) 
the darkness game on at noon, the sixth hour, and continued till three in the af- 
ternoon, wbJ*-h was the ninth hour. See Jn. xix. 14.— — [That this general 
darkness w«*a wholly preternatural is evident from this, that it happened 
at the pasn'-ver, which was celebrated only at the full moon, a time in 
which it wtu" mipossible for the sun to be eclipsed, natural eclipses happening 

only at the fine of the new moon.l — Bagster. Dionysius. the Areopagite, 

when in Egrot, noticed this unnatural darkness, and exclaimed, " Either the 
God of Nature sutlers, or the machinery of nature is dissolving." 

Ver. 46. FH, Eli, <fcc— This is a quotation from Ps. xxii. I. These are not 
the precise Hebrew words, but in the Syro-Chaldaic dialect, which accounts 

for the woros being misunderstood by some of the by-standers, (ver 47. ) 

Why hast thou forsaken me? — In the application of this psalm to Christ, the 
words must not be understood as the language of unbelief; but as Bp. Home 
explains them, Christ complains "that he was deprived, for a time, of the 
divine presence, and comforting influence, while he suffered for our sins." 
( Ver. 48. With vinegar — Or sour wine (see note on ver. 31.) which was used 
for the drinfc of the poorer classes. The method of giving this in a sponge to 
quench the thirst, appears to be still practised in Egypt. It is said that the 
thirst occasioned by crucifixion is the greatest of its torments, a circumstance, 
we believe, common to persons that bleed much. 

Ver. 50. Yielded up the ghost.— Doddridge, " Dismissed his spirit." But 
Campbell remarks, the same phrase is used by the LXX. respecting Rachel, 
, Ge. xxxv. 1>- ; also frequently by Josephus, and several Greek writers. 
| Ver. 51. T h e veil was rent. — Ancient writers tell us that there were two 
veils ; one \r the entrance to the outer temple, and the other between that and 
the most hoy. The Greek term here made use of, is applied by Philo to the 
latter only, which may represent the way opened to us into heaven by the death 
of Christ. He. vi. 19; x. 21. 

Ver. 53. 7ne holy city.—' i The Orientals never call Jerusalem by any other 
name than Sl-kods, the holy ; sometimes adding the epithet El-sherif the no- 
ble." Volnr-u. 

Ver. 54. 'y-uly this was the son of God.— [Since they were Romans that said 
this, some i^oik it evident that they meant to say that he was not only an in- 
nocent, bu'> .(together n just man, as in Lu. xxiii. 47. But in fact that ex- 
pression is explained by this ; for, as Jesus was crucified by the Jews for say- 
ing that he vas " the Son of God ;" so if he were a righteous man, and un- 



MATTHEW, XXVII. 



101 



55 And many women were there beholding afar off, 
which k followed Jesus from Galilee, ministering unto 
him: 

56 Among which was Mary Magdalene, and Mary 
the mother of James and Joses, and the mother of 
Zehedee's children. 

5? H When i the even was come, there came a rich 
man of Arimathea, namftd Joseph, who also himself 
was Jesus' disciple : 

58 He went to Pilate, and begged the body of Jesus. 
Then Pilate commanded the body to be delivered. 
_ 59 And when Joseph had taken trie body, he wrapped 
it in a clean linen cloth, 

60 And m laid it in his own new tomb, which he had 
hewn out in the rock : and he rolled a great stone to 
the door of the sepulchre, and departed. 

61 And there was Mary Magdalene, and the other 
Mary, sitting over against the sepulchre. 

62 IT Now the next day, that followed the day of the 
preparation, the chief priests and Pharisees came to- 
gether unto Pilate, 

63 Saying, Sir, we remember that that deceiver 
n said, while he was yet alive, After ° three days I 
will rise again. 

64 Command therefore that the sepulchre be made 
sure until the third day, lest his disciples come by 
night, and p steal him away, and say unto the people, 
He is risen from the dead : so the last error shall 
be worse than the first. 



A. M. 4033 
A. I). 29. 

k Lu.8.2,3. 



1 Ma 15 11 
Lu.23.50 

Jn.19.3S. 



m Is.53.9. 



n Jn.7.12, 

47. 

2 Co.6.8. 



o c.16.21. 
17.23. 
20.19. 
Lu.24.6,7 
Jn.2.19. 



p c.23.13. 



justly condemned, he must be " the Son of God." Some render "a son of 
God," that is, according to the pagan notions, a hero, or demi-god, such as 
Hercules, &c. But in this, and in some other places, the article is omitted be- 
fore huyos, son. when it i< used in the highest sense ; and Bp. Middleton, on 
the Greek article, has shown, that theou huyos, son of God, and huyos tou 
theou, " the son of God," are used without any exact discrimination. " The 
centurion," as he observes, " could not rail to know the alleged blasphemy for 
which our Saviour suffered ; and had he intended, in heathen phraseology, to 
express his admiration of our Saviour's conduct, he would not have called our 
Saviour Son of God."]— Bagster. 

Ver. 55. Many women were there. — Dr. Doddridge, who remarks the pWis 
attachment of these females, is inclined to think that their sex, <! in the eight 
of God. constitute by far the better half of mankind : and to whose care and 
tenderness the wisest and best of men generally owe and ascribe much of the 
daily comfort and enjoyment of their lives." Ledyard, the celebrated Ameri- 
can traveller, has remarked, that " women, in all countries, are civil, obliging, 
tender, and humane. In wandering over the barren plains of Denmark; through 
honest Sweden, and frozen Lapland ; rude and churlish Finland ; unprincipled 
Russia ; and the regions of the wandering Tartar ; if hungry, cold, wet, or sick, 
the women have ever been friendly tome, and uniformly so." Mungo Park, 
the unfortunate African traveller, bears a like testimony in favour of female 
benevolence. 

Ver. 56. Mary Mag dele ne — That is, Mary of Magdala : seeLu. viii. 2. Ma- 



ry, (the wife of Cleophas, or Alpheus. and sister of the VirginMary) the mother 
of James and Joses (or Joseph) called ''brethren," or cousins of our Lord. 

The mother of Zebedees children was Salome, Ma. xvi. l. See Cal- 

met's Diet. 

Ver. 61. Sitting over against the Sepulchre.— Among the Greeks, as well 
as the Jews, women were accustomed to sit at the graves of their deceased 
friends. See Orient. Lit.u. 360. 

Ver. 62. The day of the 'preparation — Viz. Friday. 

Ver. 64 Until the third day—ThaX this, and " after three days," (ver. 63,) 
were convertible terms, we have here decisive proof, the Jews themselves be- 
ing witnesses. 



102 



MATTHEW, XXVIII. 



A. M. 4033. 
A. D. 29. 



q 



Da.6.17. 



CHAP. 28. 

a Ma. 16.1. 
Lu.24.1, 
fee. 

Jn.20.1, 
&c. 

b c.27.56. 



c or, had 
been. 



d Ps.104.4. 
Eze.1.4.. 
14. 

Da. 10. 6. 
Re. 1.14.. 
16. 

e He. 1.14. 

f Ps. 105.3,4 

g c.27.63. 

h Lu.24.34. 
1 Co. 15.4. 

i rer. 16,17. 

j Jn.20.19. 



65 Pilate said unto them, Ye have a watch : go your 
vay, make it as sure as ye can. 

66 So they went, and made the sepulchre sure, 
sealing Q the stone, and setting a watch. 

CHAPTER XXVIII. 

1 Christ's resurrection is dechu-ed by an angel to the women. 9 He himself 
appeareth unto them. 11 The chief priests give the soldiers money to say. 
that he was stolen out of his sepulchre. 16 Christ appeareth to his disciples, 
19 and sendeth them to baptize and teach al! nations. 

TN a the end of the sabbath, as it began to dawn 
■*- toward the first day of the week, came bMary 
Magdalene and the other Mary to see the sepul- 
chre. 

2 And, behold, there c was a great earthquake : for 
the angel of the Lord descended from heaven, and 
'•ame and rolled back the stone from the door, and 
j .«at upon it. 

) 3 His d countenance was like lightning, and his 
j raiment white as snow : 

4 And for fear of him the keepers did shake, and 
became as dead men. 

6 And the angel answered e and said unto the women, 
Fear not ye : for f I know that ye seek Jesus, which 
was crucified. 

i He is not here: for he has risen, as he s said. 
Come, see the place where the Lord lay. 

• r And go quickly, and tell his disciples that he is 
r:sen h from the dead ; and, behold, he goeth before 
*-ou into Galilee ; there i shall ye see him : lo, I have 
told you. 

s And they departed quickly from the sepulchre with 
ip.ar and great joy ; and did run to bring his disciules 
word. 

i ^T And as they went to tell his disciples, behold, 
Jesus met them, saying, All J hail. And they came 
and held him by the feet, and worshipped him. 



Ver. 65. Ye have a watch— Perhaps referring to the Roman guard in the cas- 
tle of Antonio, which is here offered them. 

Ver. 66. Sealing the stone. — This was usually done with clay. Norden, in 
his Travels m Egypt, Nubia, &c. speaking of sealing a granary, says, " The 
doors are shut only with wooden locks ; hut the inspectors of the granary, after 
having shut the door, put on it their seal, on a handful of clay, which thejrmake 
use of as wax. Query, Was this the kind of seal used to secure our Lord's 
sepulchre?' [Every thing was here done which human policy and prudence 
could, to prevent a resurrection, which these very precautions had the most 
direct tendency to authenticate and establish.]— Bagster. 

Chap. XXVIII. Ver. l. In the end of the sabbath— Campbell, "Sabbath 
being over, and the first day of the week beginning to dawn." This agrees with 
Ma. xvi. l The Jewish sabbath began on Friday evening (when stars of the 

second magnitude arose,) and ended at the same time on Saturday evening. 

Came Mary Magdalene and the other Mary :— 

'" Not she, with trait'rous kiss her Saviour stung, 
Not she denied him with unholy tongue ; 
•She, while Apostles shrank, could dangers brave, 
Last at the cross and earliest at the grave." 

Ver. 3. 77?'* countenance. — Not his face only, but his whole appearance. 

Ver. 9. A» they went to tell his disciples. — Many MSS. omit these words. 

All han. — Campbell, "Rejoice!" Doddridge, however, retains the term 

" hail," without the word all, to which there is nothing answerable in the ori- 
ginal. — Held, him by the feet, &c. — " Exactly this kind of reverence maybe 
seen daily among the Hindoos. A Hindoo disciple meeting his religious guide 
in the public .street, prostrates himself before him, and rubs the dastoff hi9 feet, 
on his forehead and breast." Ward's Hindoos. 



r 



MATTHEW, XXVIII. 



103 



10 The a said Jesus unto them, Be not afraid : go 
tell my t brethren that they go into Galilee, and there 
shall they see me. 

11 IT Now when they were going, behold, some of the 
watch came into the city, and showed untu the chief 
priests ail the things that were done. 

12 And when they were assembled with the elders, 
and had taken counsel, they gave large money unto 
the soldiers, 

13 Saying, Say ye, His disciples came by night, and 
stole i him away while we slept. 

14 And if this come to the governor's ears, we will 
persuade him, and secure you. 

15 So they took the money, and did as they were 
taught : and this saying is commonly reported among 
the Jews until this day. 

16 1$ Then m the eleven disciples went away into 
Galilee, into a mountain where Jesus had appointed 
them. 

17 And whan they saw ft him, they worshipped him : 
but some doubted. 

16 1T And Jesus came and spake unto them, saying, 
All ° power is given unto me in heaven and in earth. 

19 Go P ye therefore, and <i teach r all nations, bap- 
tizing them in the name- of the Father, and of the 
Son, and of the Holy Ghost : 

20 leaching s them to observe all things whatsoever 
I have commanded you: and, lo, I * am with you 
alway, even unto the end of the world. Amen. 



A. M. 4033. 
A. D. 29. 

k He.2.11. 
I c.27.61. 
m c.26.32. 
n c.16.28. 

o Lu.1.32. 
p Ma. 16. 15 



q or, make 
disciples 
or chris- 
tians of 
all na- 
tions. 



r Is.52.10. 
Ro.10.13. 



s Ac.2.42. 
1 Co.IL.2. 



t c.13.20. 
Re. 1.18. 



Ver. 12. Gave large money.— Doddridge, "A large sum of money ;" more 
literally, "of silver," i. e. shekels. 

Ver. 14. And secure you.-- -The Roman (as well as Greek) punishment for 
sleeping on duty, was death. Orient. Lit. No. 1260. 

Ver. 15. Until this day. — When Matthew wrote. Justin Martyr says, " that 
the Jews sent chosen men of considerable rank overall the world, not only in the 
general to represent the followers ofChrist as an impious sect, but to assert that 
the body of Jesus was stolen out of his tomb by night ; and that the persons who 
thus fraudulently conveyed him away, took occasion from thence to report 
that he rose from the dead, and ascended into heaven. And this message is 
spoken of as having been sent betbre the destruction of Jerusalem. 

Ver. 17. But some doubted. — " Though some (of the company) had (at first) 
doubted." So Doddridge explains it. Paley says, " It is to be supposed that 
Christ appeared at first at a distance, when the greater part worshipped him ; 
out seme doubted, till Jesus came up, and spoke to them." So Dr. Townson. 

Ver. 19. Teach all nations. — The word teach here, is quite difierent from the 
one used in the next verse. This word signifies to " disciple," or make disci- 
ples (or Christians) of all nations ; and is so rendered in our margin, and to 
the same effect, we believe, by all modern translators. Doddridge employs 
the term " proselyte :" but Campbell justly objects to this phrase, as too tech- 
nical ; to the verb " disciple" he objeets, as not found in the English language ; 
but it is hard to say this of a word used both by Sbakspeare and Spenser, (see 

esley, fee- 
end of the 
meaning the Jewish state ; but Abp. Newcome understands it of the 



Johnson,) and among divines, by Bp. Beveridge, Dr. Scott, Mr. W 
Ver. 20. Unto the end of the world.— Borne render this, to the < 
age," meaning the Jewish state; but Abp. Newcome understands 
gospel dispensation, which will indeed run parallel with the duration of the 
world. " Nothing seems more unreasonable, (says Doddridge,) than to limit 
these words to the end uf the Jewish state." 

CONCLUDING REMARKS GN MATTHEW. 

[Matthew being one of the twelve apostles, and from the time of his call, 
a constant attendant on our Saviour, was perfectly well qualified to write the 
history of his life. He relates what he saw and heard with the most natural 
and unaffected simplicity, and in a plain and perspicuous style. That for which 
he is eminently distinguished, says Dr. Campbell, " is the distinctness and par- 



J 



rr =fl 

'! 104 MAR IT 



,1 



ticularity with which he has related many of our Lord's discourses and moral 
instructions. Of these, his sermon on the mount, his charge to the apostles, 
his illustrations of the nature of Ms kingdom, and his prophecy on mount Oli- 
vet, are examples. He has also wonderfully united simplicity and energy in 
relating the replies of his Master to the cavils of his adversaries. Being early 
caiied to the apostleship, he was an eye and ear witness of most of the things 
which he relates. And, though I do not think it was the scope of any of these 
historians to adjust their narratives by the precise order of time wherein 
the events happened, there are some circumstances which incline me to think, 
that, Matthew has approached at least as near that order as any of them." The 
consideration, that the gospel of St. Matthew is a history of what he heard 
and saw, merely allowing him to he a man of integrity, would of itself fully 
prove that he would make no mistakes in his narrative ; and when we add to 
this the influence and superintendence of the Holy Spirit, under which he con- 
stantly acted, and which our Lord promised to his disciples. (John xiv. 26.) it 
must be allowed to possess the utmost degree of credibility and authority 
with which any writing could be invested. It is a piece of history which, it 
must be acknowledged, is "the most singular in its composition, the most 
wonderful in its contents, and the most important in its object, that was ever 
exhibited to the notice of mankind. For simplicity of narrative, and an art- 
less relation of facts, without any applause or censure, or digressive remarks, 
on the part of the historian, unon the characters introduced in it ; without any 
intermixture of his own opinion, upon any subject whatsoever ; and for a mul- 
tiplicity of internal marks of credibility, this Gospel certainly has no parallel 
among human productions." " There is not," as Dr. A. Clarke justly remarks, 
" one truth or doctrine, in the whole oracles of God, which is not taught in this 
Evangelist. The outlines of the whole spiritual system are here correctly laid 
down r even Paul himself has added nothing: he has amplified and illustrated 
the truths contained in this Gospel : but, even under the inspiration of the Holy 
Ghost, neither he, nor any of the other Apostles, have brought to light one truth, 
the prototype of which lias not been found in the words and acts of our blessed 
Lord as related by Matthew.")— Bagster. 



THE GOSPEL ACCORDING TO ST. MARK. 



["Mark is generally supposed to be the same with John sirmamed Mark, who 
was "sisters son to Barnabas," (Col. iv. 10.) and the son of Mary, a pious 
woman of Jerusalem, at whose house many were assembled togetlior praying 
when Peter was delivered from prison, (Ac. xii. 12.) fct. Peter (1 Ep. v. 13.) 
calls him " Marcus my son," probably implying tlmt he was converted by his 
ministry, and served with him in the gospel. He accompanied St. Paul in his 
travels, (Ac xii. 25; xiii. 5. 13 ; xv. 36—41. 2 Ti. iv. 4. Phil. 24 ;) and he is 
said to have l>een particularly intimate with St. Peter, under whose inspection, 
it is generally agreed, he wrote his gospel at Rome, between the years A. D. 60 
and 65. Eusebius informs us, (Hist. Eccles. 1. ii. c. 15.) from Papias and Cle- 
ment of Alexandria, that St. Mark composed his gospel at the earnest request 
of St. Peter's hearers at Rome ; and tlrat the Apostle being informed of what 
was done by the revelation of the Holy Spirit, authorized it to be introduced 
into the churches. With this agrees the internal evidence furnished by the Gos- 
pel itself; tor many things honourable to St. Peter are omitted in it, which are 
mentioned by other Evangelists, while his weaknesses and failings are freely 
exposed to view. It is also undeniable, that from the earliest ages of the 
church, this Gospel was received, not only as genuine and authentic, but as 
a divinely inspired writing. Some learned men, in opposition to the unanimous 
voice of antiquity, have represented it as an abridgment of that of St. Mat- 
thew. But, though he doubtless relates many of the same facts, and some of 
the parables and discourses, in common with St. Matthew ; yet he omits many 
important particulars, and adds others, dilates upon some facts but concisely 
mentioned by Matthew, not without considerable variation, and now and then 
departs from the order of time observed by tliat apostle. Hence there is no 
reason to suppose, that he intentionally took any thing from Matthew, but that 
he wrote such things as were especially brought to his knowledge, and im- 
pressed on his mind; and the coincidence seems to have arisen, ratRer from 
the circumstance of their writing the history of the same grand and interesting 
events, than from any design in the one deducing bis materials from the other. 
TlatSt. Mark wrote his gospel in Greek, is attested by the uninterrupted voire 
of antiquity, and is now generally admitted ; and the occurrence of several 



f 



~-££~lC_l 



MARK, I. 



105 



Latin words, which has Jed some to contend for a Latin original, may easily 
be accounted for, by supposing it was written for the use of the Roman people, 
by a person then resident among them ; and it is on this account that he omits 
the genealogy of our Lord, and some other matters, as being of no importance 
to Gentile converts, though very necessary for the Jews.]— Bolster. 



CHAPTER I. 
1 The office of John the Baptist. 9 Jesus is baptized, 12 tempted, 14 he 
preacheth : 16 calleth Peter, Andrew, James, and John : 23 healeth one that 
had a devil, 29 Peter's mother-in-law, 32 many diseased persons, 41 and 
cleanseth the leper. 

THE beginning of the gospel of Jesus Christ, the 
a Son of Goal ; 

2 As it is written in the b prophets, Behold, I send 
my messenger before thy face, which shall prepare 
thy way before thee. 

3 The c voice of one crying in the wilderness, Pre- 
pare ye the way of the Lord, make his paths straight. 

4 John a did baptize in the wilderness, and preach 
the baptism of repentance e for the remission f of sins. 

5 And there went out unto him all the land of Judea, 
and they of Jerusalem, and were all baptized of him 
in the river of Jordan, confessing s their sins. 

6 And John was clothed with camels' hair, and with 
a girdle of a skin about his loins; and he did eat lo- 
custs h and wild honey ; 

7 And preached, saying, There i comethone mightier 
than I after me, the latchet of whose shoes I am not 
worthy to stoop down and unloose. 

8 I indeed have baptized you with water : but he 
shall baptize J you with the Holy Ghost. 

9 IT And it came to pass in those days, that Jesus 
came from Nazareth of Galilee, and was baptized k of 
John in Jordan. 

10 And straightway coming up out of the water, 
he saw the heavens i opened, and the m Spirit like a 
dove descending upon him : 

11 And there came a voice from heaven, saying,Thou 
art my beloved n Son, in whom I am well pleased. 

12 IF And immediately the spirit driveth him into the 
wilderness, 

13 And °he was there in the wilderness forty days, 
tempted of Satan ; and was with the wild beasts ; and 
the angels ministered unto him. 



A. M. 4030. 
A. D. 26. 



CHAP. I. 
a He. 1.1,2 
b Maiai. 
c Is.40.3. 

d Mat.3.l. 
Lu.3.3. 
Jn.3.23. 

e or, unto. 

f Ac.22.16. 

g Le.26.40 
..42. 
Ps 32.5. 
Pr.2S.13. 
1 Jn.1.8.. 
10. 

h Le.11.22. 

i Mat.3.11. 
Jn.1.27. 

Ac. 13.25. 

j Joel 2.23. 
Ac. 1.5. 
2.4. 
10.45. 
11.15,16. 
1 Co. 12. 13 

k Mat.3.13. 
Lu.3.21. 

1 or, cloven , 
or, rent. 

mis. 42. 1. 
Jn.1.32. 

n Ps.2.7. 

o Mat. 4.1, 
&c. 

Lu.4.1, 
&c. 






Chap. I. Ver. 2. In the 'prophets.— {Several MSS., the Syriac, Persic, Cop- 
tic, Armenian, Gothic, Vulgate, and Itala versions, and several of the fathers, 
have, " by Isaiah the prophet," which should probably be adopted instead of 
the common text. ]— Bagst er. 

Ver. 4. John did baptize. — John was the Elias of the New Testament. a»»l 
forerunner of the Saviour. He was the son of Zacharias and Elisabeth and 
his birth was announced by the angel Gabriel. SeeLu. i. 5. 

Ver. 7. The latchet of iohos*i shoes. — See note on Mat. iii. 11. 

Ver. 10. Compare this verse and next with Mat. iii. 16, 17. 

Ver. 12. The spirit driveth him.— -This refers, doubtless, to the Holy Spirit, 
and is, perhaps, too forcibly rendered. Campbell, " Conveyed." Ver. 43 and 
elsewhere it is rendered "sent." Compare Mat iv. 17. {Or, "sendeth him 
forth." The expression does not necessarily imply any violence, but seems to 
intimate the energy of that impulse on the mind of our Lord, by which he was 
^awardly constrained to retire from society.] — Bagster. 

^ Ver. 13. With the wild beasts.— This is a feature of alarm not mentioned by 
the other Evangelists. See Mat. iv. 1, &c. 



ff. 



106 



MARK, I. 



A. M 4031. 
A. D 27. 



p Mat.4.23. 



q Lu.8i.. 



r Da.2.44. 
9.25. 
Ga.4.4. 
Ep.1.10. 



i Ac.2.33. 
t Ro. 16.26. 



u Mat.4.1, 
8,&c. 
Lu.5.4, 

&c. 



v Mat.7.23. 



wLu.4.33, 
&c. 







wmng 
him as if 
one limb 
had been 
pulled 
from 
another. 



14 IT Now after that John was put in prison, Jesus 
Pcame into Galilee, preaching the gospel Qof the 
kingdom of God, 

15 And saying, The time r is fulfilled, and the kingdom 
of God is at hand : repent s ye, and believe * the gospel 

16 IF Now u as he walked by the sea of Galilee, he 
saw Simon and Andrew his brother casting a net into 
the sea : for they were fishers. 

17 And Jesus said unto them, Come ye after me, and 
I will make you to become fishers of men. 

18 And straightway they forsook their nets, and fol- 
lowed him. 

19 And when he had gone a little farther thence, he 
saw James the son of Zebedee, and John his brother, 
who also were in the ship mending their nets. 

20 And straightway he called them : and they left 
their father Zebedee in the ship with the hired ser- 
vants, and went after him. 

21 And they went into Capernaum ; and straight- 
way on the sabbath day he entered into the synagogue, 
ancf taught. 

22 And v they were astonished at his doctrine : for 
he taught them as one that had authority, and not as 
the scribes. 

23 IT And w there was in their synagogue a man with 
an unclean spirit ; and he cried out r 

24 Saying, Let us alone ; what have we to do with 
thee, thou Jesus of Nazareth 7 art thou come to des- 
troy us 1 I know thee who thou art, the Holy One 
of God. 

25 And Jesus rebuked him, saying, Hold thy peace, 
and come out of him. 

26 And when the unclean spirit had torn him, and 
cried with a loud voice, he came out of him. 

27 And they were all amazed, insomuch that they 
questioned among themselves, saying, What thing is 



Ver. 16. Sea of Galilee. — A fresh water lake on the east side of Lower Ga- 
lilee, called also the sea of Cinnereth, and sea of Tiberias. 

Ver. 16—20. " Few passages are more exactly parallel than these verses ind 
those referred to in St. Matthew, (Mat. ix. ;) yet, if carefully compared, (espe- 
cially in the Greek,) it will he found that they so vary, as to minute things, in 
several particulars, as to render it clear, that Mark did not intentionally copy 
Matthew. — ' The hired servants ' \vl>om Zebedee had as helpers when his 
sons were called to a higher employment, are not mentioned by Matthew." — 
T. Scott. 

Ver. 21. Capernaum— \ Capernaum was a city of Galilee, (Lu. iv.3i.) situa- 
ted on the confines of Zebulun and Naphtali, (Mat. iv. 135,) on the western border 
of the lake of Tiberias, (Jn. vi. 59.,) and in the land of Gennesareth, (chap. vi. 53. 
Mat. xiv. 34. ) where Josephus places a spring of excellent water, called Caperna- 
um. Dr. Lightfoot places it between Tiberias and Tariehea, about two miles 
from the former ; and Dr. Richardson, in passing through the plain of Gennesa- 
reth, was told by the natives that the ruins of Caper natim were quite near.]— J?. 

Ver. 22. As one that had authority.— -See Mat. vii. 28, 29. 

Ver. 23. An unclean spirit— -That is, a wicked demon. (On demons, see 
notes on Mat. iv. 12, 25 ; viii. 16, 24.) 

Ver. 24. Let us alone.— Compare % Mat. viii. 2&. Satan and his demons doubt- 
less knew that one great object of Christ's incarnation was to destroy his power 
upon earth, or, in the language of the first oracle, to " bruise his liead. " (Ge- iii. 
15.) When, therefore, they saw the miracles that Jesus did, they trembled on 
that account, and cried out, " What have we to do with thee? 1 " or, as Dr. 
Campbell renders it, " What hast thou to do with us?" 

Ver. 26. Had torn him— That, is, convulsed him. Doddridge. 



i 



i\ 



MARK,_L 

this? what new doctrine is this \ for with authority 
commanded! he even the unclean spirits, and they do 
obey him. 

28 And immediately his fame spread abroad through- 
out all the region round about Galilee. 

29 *ir And x forthwith, when they were come out of 
the synagogue, they entered into the house of "Simon, 
and Andrew, with James and John. 

30 But Simon's wife's mother lay sick of a fever, 
and anon they tell him of her. 

31 And he came and took her by the hand, and lifted 
her up ; and immediately the fever left her, and she 
ministered unto them. 

32 IT And at even, when the sun did set, they brought 
unto him all that were diseased, and them that were 
possessed with devils. 

33 And all the city was gathered together at the 
door, 

34 And he healed many that were sick of divers 
diseases, and cast out many devils ; and suffered not 
the devils to >" speak, because they knew him. 

35 IT And in the morning, rising up a great while be- 
fore day, he went out. and departed into a solitary 
place, and there prayed. 

36 And Simon and they that were with him followed 
after him. 

37 And when they had found him, they said unto him, 
All men seek for thee. 

33 And he said unto them, Let us go into the next 
towns, that I may preach there also : for therefore 
2 came I forth. 

39 And he preached in their synagogues throughout 
a 1 ! Galilee, and cast out devils. 



107 

A. M. 403l". 
A. D. 27. 



x Mat. 8. 14 
Lu.4.33. 







bevngSab 
ba:h 

even, they 
waited 

until the 
sun was 
set, that 
they 

might not 
break it 
by carry- 
ing any 
burden. 



y or, to say 

that they 
knew him 



7. Is.61.lA 
Jn.17.8. 



Ver. 29. The house of Simon— That is, Simon Peter. 

Ver. 30. Anon — That is, soon, quickly. 

Ver. 32. The sun did set.— Doddridge, " Was set ;" i.e. when the sabbath 
was closed. 

Ver. 34. Suffered not the devils to speak, &c— " ' It is not the office of the 
devil to preach the gospel .... who is never more to be feared by us. than 
when he transforms himself into an angel of light. ' Beta.— He suffered not the 
evil spirits to profess their knowledge of him ; because he would not have him, 
who is the father of lies, to slander and disgrace the truth by bis testimony.' 
-Bp. HalU'—T. Scott. 

Ver. 35. A great ichile before day.— Doddridge, " In the morning, before it 
was light;" i.-e. at the first dawn of day.— Colonel Gardiner used constantly 
to rise at four in the morning, and to spend his time till six in the secret exer- 
cises of the closet, reading, meditation, and prayer; in which last he acquired 
such a fervency of spirit, as, " I believe," says his biographer, " few men liv- 
ing ever attained. If at any time he was obliged to go out before six in the 
morning, he rose proportionally sooner: so that-when a journey or a march has 
required him to be on horseback by four, he would be at his devotions by two." 

Ver. 39. Galilee. — [Galilee was a province of Palestine, being bounded, says 
Josephns. on the: west by Ptolemais and Mount Carmel ; on the south by the 
country of Samaria and Scythopolis, on the river Jordan ; on the east, by the 
cantons of Hippos, Gadara, and Gaulon ; and on the north by the confines of 
che Tynans. It was divided into Lower and Upper Galilee -.—Upper Galilee, 
so called from its being mountainous, was eminently termed Galilee of the 
Gentiles, (Mat. iv. 15.) because it abounded with them, being inhabited, fsays 
Strabo, by Egyptians, Arabians, and Phcenicians, and comprehended the tribes 
of Asher and Naphtali ;— the Lower Galilee contained the tribes of Zebulun 
and Issachar, and was sometimes termed the Great Field. It was, says Jose- 
Vhus, very popidous and rich, containing 204 cities and towns.] — Bagster. 



I 



10S 



MARK, II. 



A. M. 4031. 
A. D. 27. 



a Mat. 8.2. 
Lu.5.12 



b Ps.3S.9. 
Jn.15.3. 



c Le.14.2.. 
32. 



d Ro.15.4. 
1 Co. 10. 
11. 



e Ps.T7.ll, 
12. 
Tit.1.10. 



f c.2.13. 



CHAP. 2. 



: aPg.40.9. 



\\ b Mat. 9.1, 
&c. 

Lu.5.18, 
&c. 



c Ac.14.9. 
Ep.2.8. 



40 TT And a there came a leper to him, beseeching 
him, and kneeling down to him, and saying unto him, 
If thou wilt, thou canst make me clean. 

41 And Jesus, moved with compassion, put forth his 
hand, and touched him, and saith unto him, 1 will; 
be thou clean. 

42 And as soon as he had spoken, immediately b the 
leprosy departed from him, and he was cleansed. 

43 And he straitly charged him, and forthwith sent 
him away ; 

44 And saith unto him, See thou sav nothing to 
any man : but go thy way, show thyself to the priest, 
and oner for thy cleansing those things c which 
Moses commanded, for a testimony dun to them. 

45 But he went out, and began to e publish it much, 
and to blaze abroad the matter, insomuch that Jesus 
could no more openly enter into the city, but was 
without in desert places : and f they came to him 
from every quarter. 

CHAPTER n. 

1 Christ healeth one sick of the palsy. 14 callcth Matthew from the receipt <• ' 
custom, 15 eateth with publicans ana sinners, 18 excuseth his disciples for not 
fasting, 23 and for plucking the ears of corn on the sabbath day. 

AND again he entered into Capernaum, after some 
days ; and it was noised that he was in the 
house. 

2 And straightway many were gathered together, 
insomuch that there was no room to receive them. 
no, not so much as about the door : and he preached 
a the word unto them. 

3 IT And b they come unto him, bringing one sick of 
the palsy, which was borne of four. 

4 And when they could not come nigh unto him foi 
the press, they uncovered the roof where he was : and 
when they had broken it up, they let down the bed 
wherein trie sick of the palsy lay. 

5 When Jesus saw their <j faith, he said unto the 
sick of the palsy, Son, thy sins be forgiven thee. 



Ver. 45. Could no more, &c— " The total want of inclination, or an entire 
aversion, forms as real an impossibility, as to the event, as a total want of 
physical power ; but an impossibility, which in no degree interferes with our 
free agency, or responsibility." — T. Scott. 

Chap. II. Ver. 1. After some days.— The omission of any number here, 
seems to have occasioned a variety of supplements. Some copies supply 
" eight," others " many," but some appears to be the most general and unex- 
ceptionable. It was noised.— Gr. " heard ;" i. e. the report of it. 

Ver. 2. About the door— That is, in the porch. 

Ver. 3. Borne of four — Carried by lour men. 

Ver. 4. Forthepress— That is, of people; Campbell, "the crowd." They 

uncovered the roof— The Gr. (stege) seems applicable to any kind of cover- 
ing from sun and shade. According to Dr. Shaiu, and other eastern travellers, 
the houses in Judea are all low, and flat-roofed, and built somewhat like our an- 
cient inns, with a square in the centre, into which all the windows opened, 
and often with stairs on the outside. (See note on Mat. xxiv. 17.) In the 
court within, large companies were often entertained, and over it was then 
spread a large curtain, or awning, to keep off the sun. The Greek reads lite- 
rally, "they uncovered the covering;" but Dr. Campbell, in hettei English' 
"They uncovered the place where Jesus was, and though the opening let 
down the couch on which the paralytic lay." 

Ver. 5. Thy sins be forgiven thee.— [The Jews believed that not only death, 
but all disease, was the consequence of sin.— " There is no death without sin. 



MARK, II. 



109 



B 



A. M. 4031. 
A. D. 27. 

d Is. 43.25. 
Da. 9. 9. 

v whom 
you look 
upon as a 
mere 
man, and 
who is 
Utie man, 
as well as 
God. 

e Ac.5.31. 



6 But there were certain of the scribes sitting there, 
and reasoning in their hearts, 

7 Why doth this man thus speak blasphemies ? who 
can forgive sins d but God only? s 

8 And immediately when Jesus perceived in his 
spirit that they so reasoned within themselves, he 
said unto them, Why reason ye these things in your 
hearts ? 

9 Whether is it easier to say to the sick of the palsy, 
Thy sins be forgiven thee ; or to say, Arise, and take 
up thy bed, and walk 7 

10 But that ye may know that the Son of man /? hath 
power e on earth to forgive sins, (he saith to the sick 
of the palsy,) 

11 I say unto thee, Arise, and take up thy bed, and 
go thy way into thy house. 

12 And immediately he arose, took up the bed, and 
went forth before them all ; insomuch that they were 
all amazed, and glorified God, saying, We f never 
saw it on this fashion. 

13 U And he went forth again by the sea side; and all 
the multitude resorted unto him, and he taught them. 

14 And s as he passed by, he saw Levi the son of 
Alpheus sitting h at the receipt of custom, and said 
unto him, Follow me. And he arose and followed him. 

15 IT And iit came to pass, that, as Jesus sat at 

" no diseased 
(Nedarim.) 



f Jn.7.31. 

9.32 

g Mat. 9. 9. 
Lu.5.27. 



h or, at the 
place 
where Hit 
custom 
was re- 
ceived. 

i Mat 9 16, 
&c. 



nor any chastisement without iniquity. " (Shabbath.) And that 

person could be healed of his disease till his sins were blotted out. 

Our Lord, therefore, as usual, appeals to their received opinions, and asserts 

his high dignity, by first forgiving the sins, and then healing the body of the 

paralytic.]— Eagster. 

Ver. 7. Who can forgive sins but God only?— Pope Leo X., In the year 
1517, published general indulgences throughout all Europe, to such as would con- 
tribute to the building of St. Peter's, at Rome. According to a book called tbe 
Tax of the Sacred Roman Chancery, in which are contained the exact sums 
to be levied for the pardon of each particular sin, we find some of the fees to 



be thus 



/. s. d. 

For procuring abortion, 7 6 

For simony 10 6 

For sacrilege, 10 6 

Taking a false oath, 9 

For robbing, 12 

For burning a neighbour's house, 12 

For defiling a virgin, 9 

Lying with a mother, sister, &c 7 6 

Murdering a layman, 7 6 

Keeping a concubine, 10 6 

a priest, 10 6 



Assaulting 



1.5 6 6 
So that for 51. 6s. 6d. or about $24 of our currency, a Roman Catholic could pur- 
chase the remission of all these abominable sins. See Buck's Theological 
Dictionary, under the head of Indulgences. 

Ver. 8. When Jesus perceived in his spirit.— Campbell, " Jesus knowing 
in himself." He adds, " There is something particular in the expression of the 
Evangelist. To me it appears manifest, that the intention of the sacred writer 
was. to signify that our Lord, in this case, did not derive his knowledge from the 
ordinary and outward methods of discovery, which are open to all men ; but 

from peculiar powers he possessed May it not be reasonably concluded, 

that the information is here given to teach Christians .... that they are not 
warranted to pronounce on what passes in the hearts of others." 

Ver. 14. Levi the son of Alpheus.— Evidently the same person as Matthew. 
See Mat. ix. 9, and compare Luke v. 29. 

Ver. 15. In his house— -That is, the house of Matthew, or Levi, who made 
— 



110 



MARK, II. 



A. M 4031. 
A. D. 27. 

i Lu.15.1.. 
a. 

k Mat. 9. 12, 
13. 

Lu.5.31, 
32. 



Is. 1.18. 

55.7. 

Mat.18. 

U. 

juu.19.10. 

a Co.6.9. 

..11. 

I Ti.1.15. 



»Mat25.1. 
r-. k A .3.2. 
9 or, raw, 

Or, M7i- 
tDTOUght. 



r Job 32. 19. 
Ps. 119.80, 
83. 



q Mat. 12.1, 
&c. 
Lu.6.1, 

&c. 



r De.23.25. 
s 1 Sa.21.6. 



t Kx.29.32, 
33. 
Le.24.9. 



meat in his house, many publicans J and sinners sat 
also together with Jesus and his disoiples: for there 
were many, and they followed him._ 

16 And when the scribes and Pharisees saw him eat 
with publicans and sinners, they said unto his disci- 
ples, How is it that he eateth and drinketh with 
publicans and sinners ? 

17 When Jesus heard it> he saith unto them, They 
k that are whole have no need of the physician, but 
they that are sick : I came not to call the righteous, 
but sinners l to repentance. 

18 IT And the disciples of John and of the Pharisees 
used to fast : and they come and say unto him, Why 
do the disciples of John and of the Pharisees fast, but 
thy disciples fast not ? 

19 And Jesus said unto them, Can the children of 
the bride- chamber fast, while the bridegroom ra is with 
them? as long as they have the bridegroom with 
them, they cannot fast. 

20 But the days will come, when the bridegroom 
shall be taken away from them, and then n shall ihey 
fast in those days. 

21 No man also seweth apiece of ° new cloth on an 
old garment : else the new piece that filled it up 
taketn away from the old, and the rent is mude 
worse. 

22 And no man putteth new wine into old bottleu : 
else the new wine doth burst the bottles, and the 
wine is spilled, and the bottles will be p marred : but 
new wine must be put into new bottles. 

23 IT And <J it came to pass, that he went through 
the corn fields on the sabbath day ; and his disciples 
began, as they went, to pluck r the ears of corn. 

24 And the Pharisees said unto him. Behold, why do 
they on the sabbath day that which is not lawful ? 

25 And he said unto them, Have ye never read what 
David s did, when he had need, and was a hungered, 
he, and they that were with him ? 

26 How he went into the house of God in the days 
of Abiathar the high priest, and did eat the * shew- 



a feast soon after he had been called, and invited his old acquaintances to 
come to see his new master. This might he a dangerous example to many 
persons ; but we remember an instance somewhat similar in the life of the 
pious Col. Gardiner, who, after his conversion, finding that his former fricnd3 
considered him as mad, invited them to meet him ; and pleaded the cause of 
religion with such strength of reasoning, that one cut short the argument with 
paying, " We thought this man mad, and he is in good earnest proving us to 
he so." 

Ver. 16—22. When the scribes, &c— For the parallel histories to this, see 
Mat. ix. 10— 17. "Superstitious and hypocritical persons, rashly place the 
sum of piety in things of an indifferent nature. . . . Not considering what 
the strength of each person can bear, they rashly enact any kind of laws 
about these things without discretion : . . . and they make no distinction be- 
tween the laws which God made concerning them, and laws against things in 
themselves unlawful. . . . And they prefer the ceremonial law ... to the mo- 
ral ; when, on the contrary, they ought to seek from the latter the true use of 
the ceremonial law."— T. Scott. 

Ver. 23—28. And it came to pass, &c— Sec the parallel passage, Mat. xii. 
1—8. 

Ver. 26. Aliathar the high priest.— [It appears from the passage referred to 



f 



MARK, III. 



Ill 



A. M. 4031 
A. D. 27. 

u Ne.9.14. 
Is..58.13, 
Eze.-20.12. 

20. 

v Col.2.16. 

wJn.9.14. 
Ep.1.22. 
tte.l.U. 







bread, which is not lawful to eat but for the priests, 
and gave also to them which were with him ?■ 

27 And he said unto them, The sabbath was made 
for u man, and not v man for the sabbath : 

23 Therefore w the Son of man is Lord /? also of the 

sabbath. 

CHAPTER III. 

1 Christ healeth the withered hand, 10 and many other infirmities : llrebuketh 
the unclean spirits: 13 chooseth his twelve apostles : 22 convinceth the blas- 
phemy of casting out devils by Beelzebub: 31 and showeth who are his 
brother, sister, and mother. 

AND a he entered again into the synagogue; and 
there was a man there which had a withered hand. 

2 And they watched i> him, whether he would heal 
him on the sabbath day ; that they might accuse him. 

3 And he saith unto the man which had the withered 
hand, c Stand forth. 

4 And he saith unto them, Is it lawful to do good on 
the sabbath days, or to do evil ? to save d life, or to 
kill? But they held their peace. 

5 And when he had looked round about on them 
with anger, being grieved for the e hardness of their 
hearts, he saith unto the man, Stretch forth thy 
hand. And he stretched it out : and his hand was 
restored whole as the other. 

6 *iT And the Pharisees went forth, and straightway 
took counsel with the f Herodians against him, how 
they might destroy him. 

7 But Jesus withdrew himself with his disciples to 
the sea : and a great'* multitude from Galilee follow- 
ed him, and from Judea, 

8 And from Jerusalem, and from Idumea, and from 
beyond Jordan ; and they about Tyre and Sidon, a 
great multitude, when they had heard what great 
things he did, came unto him. 

9 And he spake to his disciples, that a small ship 
should wait on him because of the multitude, lest they 
should throng him. 

10 For he had healed hmany ; insomuch that they 
j pressed upon him for to touch him, as many as had 
plagues. 

here, that Ahimelech was then high priest at Nob ; and from other passages, 
that Abiathar was his son. Various conjectures have been formed in order to 
solve this difficulty ; and some, instead of untying, have cut the knot, by pro- 
nouncing it. an interpolation. The most probable opinion seems to be, that both 
father and son had two names, the father being also called Abiathar ; and this 
appears almost certain from 2 Sa. yiii. 17. 1 Ch. xviii. 16, where Ahimelech 
seems evidently termed Abiathar, while Abiathar is called Ahimelech or Abi- 
melc.ch. Compare 1 Ki. ii. 26, 27. \—Bagster. 

Chap. III. Ver. 1—12. And he entered again, &c— The parallel passage to 
this will be found Mat. xii. 9—15. 

Ver. -l. Is it lawful to do good, or to do evil, &c— Dr. Campbell remarks, 
that m the style of Scripture, the mere negation of any thing is often expressed 
by the affirmation. Hence he infers, Not to do good when we can, is to do 
evil : not to save, (when we have opportunity,) is to kill. 

Ver. 5. With anger.— [With anger at their desperate malice and wicked- 
ness, and with commiserwt ion for the calamities which they would thereby 
bring on themselves.] — Bags ter. 

Ver. 8. From Idumea. — Hyrcanus, more than 150 years before this, had 
compelled the Idumeans to be circumcised. See Josephus' Antiq. bk. xiii. 
ft bo p. 9. 

Ver. 10. Plagues.— Campbell, "Maladies." 



nas pow- 
er to dis- 
pose of it 
tor the 
good of 
man. 



CHAP. 3. 

a Mat. 12. 9, 
&c. 

Ln.6.6, 
&c. 

b Liu 14.1, 

c Arise, 
stand 
forth in 
the midst. 

d Ho. 6. 6. 

e or, blind- 
■ ness. 

f Mat.22. 
16. 

g Lu.6.17. 

h Mat. 12. 
15; 14.14. 



i or, rush- 
ed. 



i 



112 



MARK, III. 



Tl 



< 



A. M. 4031. 
A. D. 27. 

j c.1.24. 
Mat. 14. 
33. 

Lu.4.41. 
Ja 2.19. 



k c. 1.25,34. 
1 Mat.10.1 

m Jn.15.16. 
n Jn 1.42. 



o Is.58.1. 
Je.23.29. 



p or, home. 
q c.6.31. 



r or, kins- 
men. 



s Ho.9.7. 
Jn. 10.20 



t Mat. 9. 34. 
10.25. 
12.2-}. 
Lu.ll.lSL 

Jn.7.20. 
8.48,52. 



u Is. 49. 24, 
26. 
61.1. 
Mat. 12. 
29. 



v Mat. 12. 
31. 
Lu.12.10. 



11 And 3 unclean spirits, when they saw him, fell 
down before him, and cried, saying, Thou art the 
Son of God. 

12 And he straitly charged them that they should not 
make him k known. 

13 IT And i he goeth up into a mountain, and calleth 
unto him whom he m would : and they came unto 
him. 

14 And he ordained twelve, that they should be with 
him, and that he might send them forth to preach, 

15 And to have power to heal sicknesses, and to 
cast out devils : 

16 And Simon n he surnamed Peter; 

17 And James the son of Zebedee, and John the 
brother of James; and he surnamed them Boanerges, 
which is, the sons of ° thunder: 

18 And Andrew, and Philip, and Bartholomew, and 
Matthew, and Thomas, and James the son of Al- 
pheus, and Thaddeus, and Simon the Canaanite, # 

19 And Judas Iscariot, which also betrayed him : 
and they went p into a house. 

20 IF And the multitude cometh together again, so 
i that they could not so much as eat bread. 

21 And when his r friends heard of it, they went out 
to lay hold on him : for they said, He s is beside him- 
self. 

22 IT And the scribes which came down from Jeru- 
salem said, He i hath Beelzebub, and by the prince of 
the devils casteth he out devils. 

23 And he called them unto him, and said unto them 
in parables, How can Satan cast out Satan ? 

24 And if a kingdom be divided against itself, that 
kingdom cannot stand. 

25 And if a house be divided against itself, that house 
cannot stand. 

26 And if Satan rise up against himself, and be divi- 
ded, he cannot stand, but hath an end. 

27 No u man can enter into a strong man's house, 
and spoil his goods, except he will first bind the 
strong man; and then he will spoil his house. 

28 Verily I say unto you, All v sins shall be forgiven 
unto the sons of men, and blasphemies wherewith 
soever they shall blaspheme : 



Ver. 13—19. And he goeth up, &c— For the parallel narrative to this, see 
Mat. x. 1—4. 

Ver. 17. Boanerges, the sons of thunder.— -This term has heen generally 
mistaken, as implying that John and James were noisy preachers, of which 
there is neither proof nor probability. According to the Hebrew idiom, light- 
ning is the son of thunder, and may represent their natural quickness of temper, 
of which we have a remarkable instance, Luke ix. 54, 55. 

Ver. 13. Canaanite. — So called from the Heb. kana, to be zealous. — Whence 
he is also called Zelot.es, from a Greek word which means to he zealous. 

Ver. 21. He is beside himself.— But who were the friends that said this? 
Campbell, " His kinsmen,'' or other members of the family, who did not. cor- 
dially believe on him ; and woo were disconcerted by not having their meals 
regularly, as ver. 20. He is beside himself, or " out of his wits," as we say j 
Doddridge, " transported beyond himself." Compare John x. 20. 

Ver. 22—30. And the scribes, &c.— The parallel to this passage may be 
found Mat. xii. 22—33. 



I found I 
fc=rr=: 



r 



MARK, IV. 



f * 



113 



29 But he that shall blaspheme against the Holy 
Ghost w hath never forgiveness, b.ut is in danger of 
eternal damnation : 

30 Because they said, He hath an unclean spirit./? 

31 TT There x came then his brethren and his mother, 
and, standing without, sent unto him, calling him. 

32 And the multitude sat about him, and they said 
unto him, Behold, thy mother and thy brethren with- 
out seek for thee. 

33 And he answered them, saying. Who is my 
mother, or my brethren? 

34 And he looked round about on them which sat 
about him, and said, Behold my mother and my 
brethren ! 

35 For whosoever shall do y the will of God, the 
same is my brother, and my sister, and mother. 

CHAPTER IV. 

1 The parable of the sower. 14 and the meaning thereof. 21 We must commu- 
nicate the light of our knowledge to others. 26 The parable of the seed 
growing secretly, 30 tmd of the mustard seed. 35 Christ stilleth the tempest 
on t lie sea. 

AND a he began again to teach by the sea side: 
and there was gathered unto him a great multi- 
tude, so that he entered into a ship, ana sat in the 
sea; and the whole multitude was by the sea on the 
land. 

2 And he taught them many things by b parables, 
and said unto tnem in his doctrine, 

3 c Hearken; Behold, there went out a sower to j 
sow : 

4 And it came to pass, as he sowed, some fell by 
the way-side, and the a fowls of the air came and 
devoured it up. 

5 And some fell on stony e ground, where it had not 
much earth, and immediately it sprang up, because 
it had no depth of earth : 

6 But when the sun was up, it was scorched; and 
f because it had no root, it withered away. 

7 And some fell among s thorns, and the thorns 
grew up, and choked it, and it yielded no fruit. 

8 And other fell on good h ground, and did yield 
fruit i that sprang up and increased; and brought 
forth, some thirty, and some sixty, and some a 
hundred. 

9 And he said unto them, He that hath ears to hear, 
jet him hear. 



A. M. 4031 I i 
A. D. 27. i) 

w He. 10.29. 

p contrary 
(o the 
clear con- 
victions 
of their 
own con- 
sciences, 
saying, 
that Jesus 
was con- 
federate 
with 
devils. 



i Mat. 12. 
46..4S. 
Lu.8.19., 
21. 



y Ja.1.25. 
1 Jn.2.17. 



CHAP. 4. 

a Mat. 13.1, 
&c. 

Lu.8.4, 
&c. 

b Ps.78.2. 
ver.34. 

c ver.9.23. 
c.7.16. 

d Ge.15.ll. 

e Ege.il. 19. 

36.26. 

f Ps.1.4. 
Ja.1.11. 

g Je.4.3. 

h He.6.7,8. 

i Col. 1.6. 



it 



Ver. 29. Is in danger of eternal damnation. — Campbell, "Liable to. eternal 
punishment." The Greek word (/crisis) is used both for condemnation and 
subsequent punishment. 

Ver. 30. Because they said, He hath an unclean spirit. — ''Is it not asto- 
nishing (.says Wesley) that men who have ever-read these wordS, should doubt 
what is the blasphemy against the Holy Ghost? Can any words declare more 
plainly, that it is the ascribing those miracles to the power of the devil, which 
Christ wrought hy the power of the Holy Ghost?" 

Ver. 31—35. There came then his brethren and his mother.— We are not to 
suppose that his mother joined in the charge of his being beside himself; but 
she might be alarmed for h"s health, from his exertions and long fasting. Com- 
pare parallel, Mat. xii. 46— V. 

Chap. IV. Ver. 1—20. Ana he began again to teach, &c— The parable of 
the sower, which here follow*, with its explanation, has been already consi- 
dered on Mat. xiii. 1—23. 



114 



MARK, IV. 



"=1 



A. M. 4031. 
A. D. 27. 

j Mat. 13. 
lC&c. 

k Ep.1.9. 

1 CoM.SL 
1 Th.4.1£ 
1 Ti.3.7. 

mis. 6. 9,10. 
J 1 1.12,40. 
Ac.23.26, 
27. 
Ro.11.8. 

n Ts.32.20. 
lPe.1.25. 

1 Pe.5.8. 
Re. 12.9. 

p He.2.1. 

q Job 19.28. 

r Job 27.10. 

sSTi.1.15. 

t Lu.14.18 
.20. 

I Ti.G.9.. 
17. 
2TL4.1C. 

u Pr.23.5. 

v 1 Jn.2. 
16,17. 

wls.5.2,4. 

x Ro.7.4. 
Col. 1.10. 
2Pe.L8. 

y See on 
Mat. 5. 15. 

1 Ec.12.14. 

Mat. 10. 
26. 

Lu.12.2 
1 Co.4 5 

a 1 Pc.2.5 

b Mat.7.2. 

c Lu-8.18. 

d Mat. 13. 
24. 



10 IT And j when he was alone, they that were about 
him with the twelve asked of him the parable. 

11 And he said unto them, Unto k you it is given to 
know the mystery of the kingdom of God: but unto 
them that, are i without, all these things are done in 
parables : 

.2 That m seeing they may see, and not perceive; i 
and hearing they may hear, and not understand ; j 
lest at any time they should be converted, and their 
sins should be forgiven them. 

13 And he said unto them, Know ye not this para- 
ble ? and how then will ye know all parables ? 

14 TT The sower n soweth the word. 

15 And these are they by the way-side, where the 
word is sown ; but when they have heard, Satan 
cometh ° immediately, and taketh away p the word 
that was sown in their hearts. 

16 And these are they likewise which are sown on 
stony ground; who, when they have heard the word, 
immediately receive it with gladness; 

17 And have no root <iin themselves, and so endure 
but r for a time . afterward, when affliction or persecu- 
tion ariseth for the word's sake, immediately s they 
are offended. 

18 And these are they which are sown among thorns ; 
such as hear the word, 

19 And the t cares of this world, and the deceitful- 
ness u of riches, and v the lusts of other things enter- 
ing in, choke the word, and it becometh w unfruitful. 

20 And these are they which are sown on good 
ground; such as hear the word, and receive i7, and 
bring forth x fruit, some thirty-fold, some sixty, and 
some a hundred. 

21 If And he said unto them, Is a candle brought to 
be put under a y bushel, or under a bed ? and not to 
be set on a candlestick? 

22 For z there is nothing hid, which shall not be ma- 
nifested; neither was any thing kept secret, but that it 
should come abroad. 

23 If any man have ears to hear, let him hear. 

24 And he saith unto them, Take heed what a ye 
hear : with t> what measure ye mete, it shall be mea- 
sured to you : and unto you that hear shall more be 
given. 

25 For he that hath, to him shall be given: and he 
that hath not, from c him shall be taken even that 
which he hath. 

26 IT And he said, So d is the kingdom of God. as if 
a man should cast seed into the ground ; 

27 And should sleep, and rise night and day, and the 



Ver. 10. Alone — That is, the multitude heing gone. 

Ver. 12. That seeing.— [Rather, " So that seeing they see, and do not per- 
ceive, and hearing they hear, and do not understand," «fec. The expression ap- 
pears to he proverhial ; and relates to those who might see what, they now 
overlook through inattention and folly. See the parallel texts.] — Bagster. 

Ver. 21. In a cundbe brought, &c— See Mat,, v. 15, where we have the same 
sentiment spoken on another occasion. 



MARK, V. 



115 



se^d should spring and grow up, he knoweth not how. 

23 For the eartn bringeth forth fruit of e herself; 
first f the blade, then the ear, after that the full corn 
in the ear. 

20 But when the fruit is 'brought forth, immediately 
he » putteth in the sickle, because the harvest is cune. 

30 IT And he said, Whereunto shall we liken the 
kingdom of God ? or with what comparison shall we 
compare it ? 

31 It i is like a grain of mustard seed, which, when it 
is sown in the earth, is less than all the seeds that be 
in the earth : 

32 But when it is sown, it groweth up, and becometh 
greater J than all herbs, and shooteth out great, 
branches; so that the fowls of the air may lodge 
under the shadow of it. 

33 And with many such parables spake he the word 
unto them, as * they were able to hear it. 

34 But without a parable spake he not unto them : 
and when they were alone, he expounded all things 
to his disciples. 

35 IT And the same day, when the even was come,he 
saith unto them, Let us pass over unto the other side. 

36 And when they had sent away the multitude, 
they took him even as he was in the ship. And there 
were also with him other little ships. 

37 And i there arose a great storm of wind, and the 
waves beat into the ship, so that it was now full. 

38 And he was in the hinder part of the ship, asleep 
on a pillow: and they awake him, and say unto him, 
m Master, carest thou not that we perish? 

39 And he arose, and rebuked the wind, and said 
unto the sea, Peace, be still. And n the wind ceased, 
and there was a great calm. 

40 And he said unto them. Why are ye so ° fearful 1 
how is it that ye have no faith ? 

41 And they feared p exceedingly, and said one to 
another, What manner of man is this, that even the 
wind and the Q sea obey him ? 

CHAPTER V. 

1 Christ delivering the possessed of the legion of devils, 13 they enter into the 
s\vit;e. 25 He healeth the woman of the bloody issue, 35 and raiseth from 
death Jairus's daughter. 

A ND a _ they came over unto the other side of the 
-^*- sea, into the country of the Gadarenes. i 



A. M. 4031 
A. D. 27. 

e Ge.LL 
12. 

f Ec.£ 1,11. 

g or, ripe. 
Job 5.26. 

h Re. 14. 15. 

i Mat. 13. 
31 .32. 
Lii.13.1S, 
19. 

j Pr.-lia 

Is.11.9. 
Da.2.44, 

Mai. 1.11. 

k Jn.16.12. 

1 Mat. 8.23 
Lu.8.22 

mPs.10.1. 
Is. 40. 27- 
La.3-8. 

n Ps.89.9. 
La.3.31, 
32. 

o Ps.46.1,2 
Is.43.2. 

p Jo.1.10, 
16. 

q Job 38. V 



CHAP. 5. 

a Mat. 8. 
28,&c. 
Ln.8.26, 
&c. 







Gadara & 
Gergesa 
lay near 
together, 
ai id ooth 
had the 
same con- \ 
fines and 
borders. 



Ver. 26—29. So is the kingdom of God.— This seems to us connected A'itb 
the parable of the tares, Mat. xiii. 24, &c. 

Ver. 30—34. And he said, &c— The parable of the mustard seed, and fol- 
lowing remarks, will be found Mat. xiii. 31— 36, &c. Mustard. — [Mustard 

is a well known plant of the tetradynamia siliquosa class, distinguished by its 
yellow cruciform flowers, with expanding caiyx, and its pods smooth, square, 
and close to the stem. Its seed was probably the smallest known to the Jews ; 
and though its ordinary height does not exceed four feet, yet a species grows 
to the height of from three to five cubits, with a tapering, ligneous stalk, and 
spreading branches. See Scheuchzer.]—Bagster. 

Ver. 36. Even as he was— That is, without rest or refreshment. In the 

ship.— Campb ill renders the word bark : it was doubtless a small sailing ves- 
sel. 

Ver. 38. On a pillow.— -But Wesley renders it, " on the pillow in the stern ;" 
understanding " a particular part of the vessel, near the rudder." 



116 



MARK, V. 



j=ri 



A. M. 4031. 
A. D. 27. 

b Is.b'5.4. 



c Pe.72.3. 



d Ac.16.18. 
He.2.14. 
1 Ja.3.8. 



e Mat. 12. 
45. 



f Le.11.7,8. 
De.14.8. 



g Job 1.10, 
12. 
2.5,5. 



h Re.13.7. 
1 Pe.3.22. 



i Is.49.25. 
Col. 1.13. 



i Job 13.11. 
Ps.14.5. 
2 Ti 1.7. 



2 And when he was come out of the ship, immediate- 
ly there met him out of the tombs a man with an 
unclean spirit, 

3 Who had his b dwelling among the tombs ; and no 
man could bind him, no, not with chains: 

4 Because that he had been often bound with fetter^ 
and chains, and the chains had been plucked asun- 
der by him, and the fetters broken in pieces: neither 
could any man tame him. 

5 And alvyays, night and day, he was in the moun- 
tains, and in the tombs, crying, and cutting himself 
with stones. 

6 But when he saw Jesus afar off, he ran and worship- 
ped c him, 

7 And cried with a loud voice, and said, What have 
I to do with thee, Jesus, thou Son of the most high 
God ? I adjure thee by God, that thou torment me not. 

8 For he said unto him, Come d out of the man, thou 
unclean spirit. 

9 And he asked him, What is thy name? And he 
answered, saying, My name is e Legion : for we are 
many. 

10 And he besought him much that he would not 
send them away out of the country. 

11 Now there was there nigh unto the mountains a 
great herd of swine f. feeding. 

12 And all the devils besought shim, saying, Send 
us into the swine, that we may enter into them. 

13 And forthwith Jesus gave h them leave. And the 
unclean spirits went out, and entered into the swine : 
and the herd ran violently down a steep place into 
the sea, (they were about two thousand,) and were 
choked in the sea. 

14 And they that fed the swine fled, and told it in 
the city, and in the country. And they went out to 
see what it was that was done. 

15 And they come to Jesus, and see him that was 
possessed with the devil, and ihad the legion, sitting, 
and clothed, and in his right mind: and they were 
j afraid. 

16 And they that saw it told them how it befel to 
him that was possessed with the devil, and also con- 
cerning the swine. 



Chap. V. Ver. 2. A man with. — [St. Matthew gives a brhef account of two de- 
moniacs who were dispossessed on this occasion ; but Mark anil Luke omit the 
mention of one, (who was perhaps not so remarkable,) in order to record that ot 
the other more fully. That these wretched men were not merely mad, as some 
suppose, hut really possessed of'evil spirits, appears clearly from the language 
employed, as well as from the narrative itself. St. Matthew expressly affirms, 
that they were " possessed with devils," or demoniacs. St. Mark says, he had 
" an unclean spirit," i. e. a fallen spirit : and St. Luke asserts, that be " had 
devils (or demons) a long lime," and was called Legion, " because many 
devils were entered into him." With supernatural strength the demons hurst 
asunder the chains and fetters with which he was bound ; they address Christ 
as the " Son of the most high God ;" they beseech him to suffer them to enter 
into the swine ; and when he had given them leave, they " went out and en- 
tered into the swine," &c.]— Bagster. 

Ver. 13. Down a steep place — Wesley ■, "down the steep ;" i. e. the shelv- 
ing coast. 

Ver. 16. Swine— [These swine were in all probability Jewish property, 



MARK, V 



inn 



A. M. 4031. 
A. D. 27. 



17 And they began to pray him to depart k out of 
their coasts. 

18 And when he was come into the ship, he that had 
been possessed with the devil prayed him that he 
might be with him. 

19 Howbeit Jesus suffered him not, but s&ith unto 
him, Go home to thy friends, and l tell them how 
great things the Loral hath done for thee, and hath 
had compassion on thee. 

20 And he departed, and began to publish in Decapo- 
lis how great things Jesus had done for him : and all 
men did marvel. 

21 IT And when Jesus was passed over again by ship 
unto the other side, much people gathered unto him : 
and he was nigh unto the sea. 

22 And, m behold, there cometh one of the rulers of 
the synagogue^ Jairus by name; and when he saw 
him, he fell at his feet, 

23 And besought him greatly, saying, My little 
daughter lieth at the point n of death: I pray thee, 
come and lay thy hands on her, that she may be heal- 
ed; and she shall live. 

24 And Jesus went with him ; and much people fol- 
lowed him, and thronged him. 

25 IT And a certain woman, which had an issue °of 
blood twelve years, 

26 And had suffered many things of many physicians, 
and had spent all that she had, and was nothing P bet- 
tered, but rather grew worse, 

27 When she had heard of Jesus, came in the press 
behind, and touched q his garment : 

23 For she said, if I may touch but his clothes, I 
shall be whole. 

29 And straightway the fountain of her blood was 
dried up ; and she felt in her body that she was healed 
of that plague./? 

30 And Jesus, immediately knowing in himself that 
virtue r had gone out of him, turned nim about in the 
press, and said, Who touched my clothes ?y 

31 And his disciples said unto him, Thou seest the 
multitude thronging thee, and sayest thou, Who 
touched me? 

and kept and usee in express violation of the law of God ; and, therefore, their 
destruction was no more than a proper manifestation of the justice of God.] — 
Bagster. 

Ver. 20. Decapolis— That is, the ten cities, a district of country beyond Jor- 
dan, so called from its containing ten principal towns. 

Ver. 22. One of the rulers.— Large synagogues had sometimes several el- 
ders, or rulers : the name of this man is here given— Jairus. 

Ver. 26. Had suffered many. — No person will wonder at this account, when 
he considers the therapeutics of the Jewish Physicians, in reference to diseases 
of this kind ; (for an account of which, see Drs. Lighfoot and Clarke;) from 
some of their nostrums, she could not have been bettered; from others, she 
must have been made loorse ; from all, she must have suffered mam/ things : 
and, from the persons employed, the expense of the medicaments, and the 
number of years she was afllicted, it is perfectly credible that, she had spenl 
all that she had. She was, therefore, a fit patient for the Great Physician. 

Ver. 29. Of that plague.— Campbell, " Delivered from that scourge," 
meaning the very distressing complaint called by physicians dysenteria san- 
guine a. 



k Job 21.14. 
Lu.5.8. 
Ac. 16.39. 



Ps.66.16. 
ls.38.19. 



m Mat. 9. 18, 
&c. 
I,u.8.4l, 

<&o. 



n Ps.107.18 



o Le.15.19, 
&c. 



p Job 13.4. 
Ps.108.12. 
.Ter.30.12, 
13. 



2 Ki.13. 
-21. 

Mat.14. 
36. 

Ac.5.15. 
19.12. 



P found a 
manifest 
recovery 
of her 
strength. 



r Lu.6.19. 



y vi: not in 

an oixli- 
naryway, 
but with 
some de- 
sign, and 
with a 
touch of 
faith. 



[I 



118 



MARK, VI. 



Hi 



A. M. 4031. 
A. D. 27. 



0. 



ieeling the 
most pro- 
fouuti re- 
verence, 
and over- 
come with 
gratitude 
to Christ, 
for this 
demon- 
stration of 
his Divine 
power. 



s Ps.30.2. 



t c.10.52. 
Ac. 14.9. 



a 1 Sa.1.17. 
20.42. 
2KL5.19. 



v Jn.5.25. 
11.25. 



w2Ch.20. 
20. 
Jn. 11.40. 



x c.9.2. 
14.33. 



y Jn.11.11. 
13. 



z Ac.9.40. 



a Mat. 8. 4. 
12. 16.. IS. 
c.3.12. 
Lu.5.14. 



CHAP. 6. 

a Mat. 1 3. 
54, &c. 
Lu.4.16, 



32 And he looked round about to see her that had 
done this thing. 

33 But the woman fearing and trembling, /? knowing 
what was done in her, came and fell down before him, 
and s told him all the truth. 

34 And he said unto her, Daughter, thy faith t hath 
made thee whole; go u in peace, and be whole of thy 
plague. 

35 IT While he yet spake, there came from the ruler 
of the synagogue's house certain which said, Thy 
daughter is v dead: why troublest thou the Master 
any farther? 

36 As soon as Jesus heard the word that was spoken, 
he saith unto the ruler of the synagogue, Be not afraid, 
only w believe. 

37 And he suffered no man to follow him, save 
x Peter, and James, and John the brother of James. 

38 And he cometh to the house of the ruler of the 
synagogue, and seeth the tumult, and them that wept 
and wailed greatly. 

39 And when he was come in, he saith unto them, 
Why make ye this ado, and weep? the damsel is not 
dead, but y sleepeth. 

40 And they laughed him to scorn. But when he 
had put them all out, he taketh the father and the 
mother of the damsel, and them that were with him, 
and entereth in where the damsel was lying. 

41 And he took the damsel by the hand, and said 
unto her, Talitha cumi; which is, being interpreted, 
Damsel, I say unto thee, z arise. 

42 And straightway the damsel arose, and walked; 
for she was of the age of twelve years. And they 
were astonished with a great astonishment. 

43 And he charged them a straitly that no man 
should know it; and commanded that something 
should be given ner to eat. 

CHAPTER VI. 

1 Christ is contemned of his countrymen. 7 He giveth the twelve power over 
unclean spirits. 14 Divers opinions of Christ. 18 John Baptist is beheaded, 
29 and buried. 30 The apostles return from preaching. 34 The miracle of 
five loaves and two fishes. 48 Christ walketh on the sea: 53 and liealeth ail 
that touch him. 

A ND he went out from thence, and came into his 
-^*- own country, and his disciples follow him. 
2 And a when the sabbath day was come, he began 



Ver. 35. Thy daughter is dead.— This message is not mentioned in the ac- 
count of Matthew, hut is perfectly consistent with it. 

Ver. 40. Them that loere loith him. — Namely, Peter, James, and John. 
[He took just so many as prudence required, and us were sufficient to prove the 
reality of the cure ; to have permitted the presence of more, might have sa- 
voured of ostentation.] — Bagster. 

Ver. 41. Talitha cumi. — The Syriac words rendered, " Damsel, arise." 

Ver. 43. And commanded. — [This was to show that she had not only re- 
turned to life, but was also restored to perfect health; and to intimate, that 
thou " 
ence, 
anot 

necessary, let it lie resorted to; when not necessary, let the ordinary means 
be used." — Horace. To act otherwise would he to tempt God. |— Baffler. 

Chap. VI. Ver. l-r-8. And he 'went out from thence, &c— -See Mat. xiii 
54—58. 



led to life, but was also restored to perfect health; and to intimate, that 
i<:h raised to life hy extraordinary power, she must he continued in exist- 
l\ as before, hy the use of ordinary means. The advice of a heathen, on 
tner subject, is quite applicable : " When the miraculous power of God is 



I 54—58. 



MARK, VI. 



119 



to teach in the synagogue: and many hearing him 
were astonished, saying, From b whence hath this 
man these things? and what wisdom is this which is 
given unto him, that even such mighty works are 
wrought by his hands? 

3 Is not this the carpenter, the son of Mary, the 
brother of c James, and Joses, and of Juda, and Simon? 
and are not his sisters here with us? and they were 
offended d at him. 

4 But Jesus said unto them, e A prophet is not with- 
out honour, but in his own country, and among his 
own kin, and in his own house. 

5 And f he could there do no mighty work, save that 
he laid his hands upon a few sick folk, and healed 
them. 

6 And he marvelled s because of their unbelief. And 
h he went round about the villages, teaching. 

7 51" And i he called unto him the twelve, and began 
to send them forth by two and two; and gave them 
power over unclean spirits ; 

8 And commanded them that they should take 
nothing for their journey, save a staff only ; no scrip, 
no bread, no j money in their purse: 

9 But be shod k with i sandals; and not put on two 
coats. 

10 And he said unto them, In what place soever ye 
enter into a house, there abide till ye depart from that 
place. 

11 And whosoever shall not receive you, nor hear 
you, when ye depart thence, shake m off the dust under 
your feet for a testimony against them. Verily I say 
unto you, It shall be more tolerable for Sodom n ana! 
Gomorrah in the day of judgment, than for that 
city. 

12 And they w r ent out, and preached that men should 
repent. 

13 And they cast out many p devils, and anointed 
with oil q many that were sick, and healed them. 

Ver. 3. Is not this the carpenter ?— Justin Martyr, in his dialogues with 
Trypha, expressly says, that Jesus assisted his father in his trade of a carpen- 
ter, making agricultural tools, &c. — It is also said that among the Jews it was 
infamous for a father not to bring up his children to some trade. (Grotius in 
Mat. xiii. 55.) But why then reproach Jesus on that account j It was proba- 
bly on account of his mean line of business. He was not a master builder. 
Little did they think that this despised Jesus had made the world, and was 
born to judge it! 

Ver. 5. And he could there do no mighty ivork, ice.—' 1 "We are not to un- 
derstand .... as if the power of Christ was here disarmed ; but rather .... 
that they brought few sick people to him for cure." Doddridge ; who remarks 
also, that, so far as appears, " he never after this returned to Nazareth." 
( Ver. 8. A staff only. — Not staves. [St. Matthew says, that they were to take 
"neither two coats, neither shoes, nor yet staves;" but this precept plainly 
means, " Go just as you are ; take no other coat, shoes, or staff, than what 
you already have."] — Bagster. 

Ver. 9. But. be shod with sandals. — [The sandal consisted only of a sole, 
fastened about the foot and ankle with straps.]— Bagster. Matthew inhibits 
shoes. 

Ver. 11. Sodom and Gomorrah.— -Two of the four cities anciently situated 
in the fertile vale of Siddim, which God overthrew for their wickedness, and 
left their places to be occupied by the Dead sea. 

Ver. 13. And anointed ivith oil many that were sick. — This is not men- 



1 A. M. 4031. 


A. D. 27. 


b Jn.6.42. 


c Gal. 1.19. 


d Mai. 11. 6. 


e Mat. 13. 


57. 


Jm.-J.44. 


f Ge.19.22. 


c.9.23. 


g Is. 59. 16. 


Jer.2.11. 


h Mat. 9.35. 


Lu.13.22. 


Ac. 10.38. 


i Mat.10.1, 


&c. 


c.3.13, 


&c. 


Lu.9.1, 


&c. 


10.3,&c 


j The word 


signifies a 


piece of 
brass mo- 


ney, in 


value 


some- 


what less 


than half 


a cent, 


Mat.10.9. 


but here it 


is taken 


in general 


for mo- 


ney : 


Lu.9.3. 


k Ep.6.15. 


1 Ac. 12.8. 


mNe.5.13. 


Ac. 13. 51. 


n or. 


o Lu. 24.47. 


Ac.238. 


3.19. 


p Lu.10.17. 


q Ja.5.14. 



fr 



120 



MARK, VI. 



A. M. 4031. 
A.J). 27. 



r Mat. 14.1, 
&c- 

Lu.9.7, 
&c. 

s Mat 16. 
14. 
c.8.23. 

A. M. 4032. 
A. D. 2d. 

t Le.iS.ll 

u or, an in- 
ward 
grudge. 

v Ex. 11. 3. 

Eze.2.5.. 
7. 

w or, kept 
him or, 
saved 
him. 

8 they that 
have got 
over the 

f)oint of 
awftil- 
ness in an 
action, 
have no- 
thing to 
consider 
but the 
conveni- 
ency. 

x Ge.40.20. 

y Is. 3. 16. 

z Es.5.3,6. 

7.2. 

a Ps.37.12, 
14. 

b or, one of 
his guard 



14 IT And r king Herod heard of him; (for his namo 
was spread abroad:) and he said, That John the 
Baptist was risen from the dead, and therefore mighty- 
works do shovy forth themselves in him. 

15 Others s said, That it is Elias. And others said, 
That it is a prophet, or as one of the prophets. 

16 IF But when Herod heard thereof] he said, It 
is John, whom I beheaded: he is risen from the 
dead. 

17 For Herod himself had sent forth and laid hold 
upon John, and bound him in prison for Herodias' 
sake, his brother Philip's wife: for he had married 
her. 

18 For John had said unto Herod, It is not lawful 
1 for thee to have thy brother's wife. 

19 Therefore Herodias had Ll a quarrel against him, 
and would have killed him ; but she could not: 

20 For Herod feared v John, knowing that he was a 
just man and a holy, and w observed him ; and when 
he heard him, he did many things, and heard him 
gladly. 

21 And when a ^convenient day was come, that 
Herod on his x birth-day made a supper to his lords, 
high captains, and chief estates of Galilee; 

22 And when the daughter of the said Herodias came 
in, and ? danced, and pleased Herod and them that 
sat with him, the king said unto the damsel, Ask of 
me whatsoever thou wilt, and I will give it thee. 

23 And he sware unto her, Whatsoever z thou shalt 
ask of me, I will give it thee, unto the half of my 
kingdom. 

24 And she w r ent forth, and said unto her mother, 
What shall I ask? And she said, The head a of John 
the Baptist. 

25 And she came in straightway with haste unto the 
king, and asked, saying, I will that thou give me by 
and by in a charger the head of John the Baptist. 

26 And the king was exceeding sorry; yet for his 
oath's sake, and for their sakes which sat with him, 
he would not reject her. 

27 And immediately the king sent b an executioner, 



tioned by either of the other Evangelists ; hut it is evident from James v. 14, 
that in the age of miracles, oil was thus employed ; yet the reason of this, as 
of many other things in Scripture, we are not able to assign. 

Ver. 14—29. And king Herod, &c— Matthew's account of this tragical 
event may he found Mat. .\iv. 6 — 12; some things are here stated more fully, 
as mentioned in the following notes. 

Ver. 20. And observed him.— Campbell, " Protected him :" i. e. from He- 
rodias, by whose means he had been arrested. Heard him gladly. — The 

pleasure with which many hear the gospel, is no proof of the benefit they de- 
rive from it. He beard him gladly, perhaps, in ail things but his reproofs, tor 
Herodias still lay in his bosom. 

Ver. 27. The Icing aent an executioner.— [As sentinels kept guard at the 
palaces of kings, and the residences of Roman governors, so they were em- 
ployed in other offices besides guarding, and usually performed that of execu- 
tioners. As, however, we lean from Josephus, that Herod was at this very 
time engaged in war with Aretas, king of Arabia, in consequence of Herod ha- 
ving divorced his daughter in order to marry Herodias, his brother Philip's wife ; 
and as this event occurred at an entertainment given at the castle of Maclue- 
rus, while' his army was on its march against his father-in-law, we are fur- 
nished with an additional reason why a sentinel shoild have been empl »yed as 



r 



MARK, VI. 



121 



and commanded his head to be brought : and he went 
and beheaded him in the prison, 

28 And brought his head in a charger, and gave it to 
the damsel: and the damsel gave it to her mother. 

29 And when his disciples.heard of it, they c came 
and took up his corpse, and laid it in a tomb. 

30 TT And d the apostles gathered themselves together 
unto Jesus, and told him all things, both what they 
had done, and what they had taught. 

31 And he said unto then, Come ye yourselves apart 
into a desert place, and rest awhile: for there were 
many coming and going, and they had no leisure so 
much as to eat. 

32 And they departed into a desert place by ship 
privately. 

33 And the people saw them departing, and many 
knew him, and ran afoot thither out of all cities, 
and outwent them, and came together unto him. 

34 IT And Jesus, when he came out, saw much peo- 
ple, and was moved with compassion toward them, 
because e they were asrsheep not having a j3 shepherd : 
and he began to teach them many things. 

35 And f when the day was now far spent, his disci- 
ples came unto him, and said, This is a desert place, 
and now the time is far passed : 

36 Send them away, that they mav go into the 
country round about, and into the villages, and buy 
themselves bread: for they have nothing to eat. 

37 He answered and said unto them, Give ye them 
to eat. And they say unto him, Shall owe go and 
buy two hundred h pennyworth of bread, and give 
them to eat 1 

38 He saith unto them, How many loaves have ye? 
go and see. And when they knew, they say, Five, and 
two fishes. 

39 And i he commanded them to make all sit down 
by companies upon the green grass. 

40 And they sat down in ranks, by hundreds, and by 
fifties. 

41 And when he had taken the five loaves and the 
two fishes, he looked up to heaven, and J blessed, and 
brake the loaves, and gave them to his disciples to set 



A. M. 4032. 
A. D.28. 



c Ac. 8. 2, 



d Lu.9.10. 



e 1 Ki.22.17 







destitute 
of faith- 
ful, skil- 
ful pas- 
tors, to in- 
struct and 
guide 
them. 



f xVTat.14. 
15, &c. 
Lu.9.12, 
&c. 
Jn.6.5, 
&c. 



g Nu.11.13, 
22. 
2KL4.43. 



h See on 
Mat. 18, 
28. 



i Mat. 15. 
35. 
c.8.5. 



j 1 Sa.9.ia 
Mat. 26. 
26. 
Lu.24.30. 



an executioner ; and are thus enabled to discover such a latent and undesigned 
coincidence, as clearly evinces the truth of the evangelical narrative. SeeBp. 
Marsh's Lectures.]— Bagster. 

Ver. 30—46. And the apostles, &c— The first two verses of this paragraph 
(not in Matthew) show that our Lord was much more anxious for the rest and 
refreshment of his disciples than for his own. The parallel verses to the re- 
mainder of the section may be found Mat. xiv. 13 — 36. 

Ver. 33. Saw them departing— That is, though they said nothing, and pro- 
ceeded as quietly as might be, still the people perceived they were preparing 



to sail. 



■Knew him.- 
that they were going.- 



1 it;" 1. 



!. the place, or the fiict, 
13. 



-Jebb and Priestley, 

-A foot— Or " by land." See note on Mat. xiv 
Ver. 34. As sheep not having, &c— See Mat. ix. 36. 
Ver. 40. They satdoivn in ranks.— Campbell, " In squares," like plats, or 
square flower beds in a garden. See Ec. xxiv. 31. — [It is generally supposed, 
that they were so arranged as to be a hundred in rank or depth, and fifty in 
front, or file ; which would make the number just five thousand ; and will re- 
concile this account with St. Luke's, who only speaks of their sitting down by 
fifties.]— Bagster. 



\b.z: 



11 



rr 



199 



MARK, VI. 



1 



A. M 4032. 

A. I V .i«. 

k De.8.3. 



Mat. 14. 

22,&c. 

Jn.6.17, 

&c. 



mor, over 
against 
Bethsai- 
da. 



n Mat.6.6. 
c.1.35. 
Lu.6.12. 

Jo.1.13. 

p Lu.24.28. 
•1 Job 9.8. 

1 Lu.24.37. 

s Is. 43.2. 

t Ps.93.3,4. 
u Is. 63. 17. 

v Mat. 14. 
34. 

\v Mat.4.21. 
C.2.1..3. 



x Mat.9.20. 
c.5.27,28. 
Ac. 19. 12 



y Nu.15.3? 
39. 



z or, it. 



before them; and the two fishes divided he among 
them all. 

42 And k they did all eat, and were filled. 

43 And they took up twelve baskets full of the frag- 
ments, and of the fishes. 

44 And they that did eat of the loaves were about 
five thousand men. 

45 IT And l straightway he constrained his disciples 
to get into the ship, and to go to the other side before 
m unto Bethsaida, while he sent away the people. 

46 And when he had sent them away, he n departed 
into a mountain to pray. 

47 And when even was come, the ship was in the 
midst of the sea, and he alone on the land. 

48 And he saw them toiling ° in rowing; for the wind 
was contrary unto them : and about the fourth watch 
of the night he cometh unto them, walking upon the 
sea, and would have passed P by them. 

49 But when they saw him <i walking upon the sea, 
they r supposed it had been a spirit, and cried out : 

m 50 For they all saw him, and were troubled. And 
immediately he talked with them, and saith unto them, 
Be of good cheer : s it is I ; be not afraid. 

51 And he went up unto them into the ship ; and * the 
wind ceased: and they were sore amazed in them- 
selves beyond measure, and wondered. 

52 For they considered not the miracle of the loaves : 
for their heart u was hardened. 

53 IF And v when they had passed over, they came 
into the land of Gennesaret, and drew to the shore. 

54 And when they were come out of the ship, straight- 
way they knew him, 

55 And w ran through that whole region round about, 
and began to carry about in beds those that were sick, 
where they heard he was. 

56 And whithersoever he entered, into villages, or 
cities, or country, they laid the sick in the streets, 
and besought him that they might x touch if it were 
but the border xof his garment: and as many as 
touched 2 him were made whole. 



Ver. 44. Were about.— Campbell says, " We have the authority of all the 
best MSS., editions, and versions, for rejecting the word (osei) " about." 

Ver. 15. Bethsaida.— [Bethsaida, according to Josephus, was situated on 
the sei of Gennesareth, in the lower Gaulonitis, (consequently on the east of 
the I a ii '* , as Pliny states,) and at the beginning of the mountainous country, 
and it was raised' from a village to the honour of a city by Philip, and called 
Julias in honour of the emperor's daughter. Some learned men, however, are 
of opinion, that the Bethsaida mentioned in the gospels was a different place ; 
and that it. was situated on the western shore of the sea of Tiberias, in Gali- 
lee, near Chora/in and Capernaum, with which it is associated ; (Mat. xi. 21, 
23. John xii. 21.) and Bishop Pococke mentions the ruins of a town or large 
village in the plain of Huttin, about two miles west of the lake, still bearing 
the name of Baitsida, which he thinks occupies its site.]— Bagster. 

Ver. 51. Sore amazed, &c— Doddridge, "Exceedingly amazed in them- 
selves, and astonished beyond measure." 

Ver. 52. Their heart ivas hardened.— Campbell, " Stupified," which is un- 
doubtedly the sense. 

Ver. 54. They kneio him— That is, the people of Gennesaret did. 

Ver. 55. Carry about in beds.— Not feather beds ; but a sort of mats, mat- 
tresses, or common carpets, carried upon hurdles. 



MARK, VII. 



12* 



CHAPTER VII. 

1 The Pharisees find fault at the disciples for eating with unwashen hands. 
8 They break the commandment of God by the traditions of men. 14 Meat 
denlelh net the man. 24 Ke healeth the Syrophenician woman's daughter of 
an unclean spirit, 31 and one that was deaf, and stammered in his speech. 

THEN a came together unto him the Pharisees, and 
certain of the scribes, which came from Jerusalem. 

2 And when they saw some of his disciples eat bread 
with b defiled, that is to say, with unwashen, hands, 
they found fault. 

3 For the Pharisees, and all the Jews, except they 
wash their hands c oft, eat not, holding the tradition 
d of the elders. 

4 And when they come from the market, except they 
e wash, they eat not. And many other things there 
be, which they have received to hold, as the washing 
of cups, and f pots, brazen vessels, and of £ tables. 

5 Then the Pharisees and scribes asked him. Why 
walk not thy disciples according to the tradition of 
the elders, but eat bread with unwashen hands? 

6 He answered and said unto them, Well hathEsaias 
h prophesied of you hypocrites, as it is written, This 
people honouretn me with their lips, but their heart is 
far from me. 

7 Howbeit in vain do they worship me, teaching 
for doctrines the commandments of men. 

8 For i laying aside the commandment of God, ye 
hold the tradition of men, as the washing of pots and 
cups: and many other such like things ye do. 



A. M. 4032. 
X. D. 28. 



CHAP. 7. 



a MatLM, 
&c. 



b or, com- 
mon. 

c or. dili- 
gently : 
Gr. with 
the fist up 
to the el- 
bow. 

Tlieophy- - 
lact. 

d Gal.1.14. 
Col.2.8, 
22,23. 

e Job 9.30, 
31. 

f Sextarius 
is about a 
pint and 
a half. 

g or, beds. 
h Is. 29. 13. 
i Is. 1.12. 



Chap. VII. Ver. 1—23. Then came together, &c— This passage is a some- 
what enlarged account of our Lord's address to the Pharisees on their hypo- 
crisy, and respecting their ceremonies and traditions, as we have already seen 
in Mat. xv. 1—20. In this controversy it is important to observe, that our Lord 
hy no means opposes personal cleanliness ; but those ceremonial washings 
only, which they put in place of inward purity or holiness, as will appear in 
the following notes. 

Ver. 2. Eat bread with defiled — i. e. with their hands in the usual state, 
without ceremonial cleansing. The object of the Jews was evidently a mi- 
nute attention to traditional ceremonies, for which they had no warrant, either 
of Scripture or common sense. 

Ver. 3. All the Jews— That is, generally. Wash their hands oft. — See 

Marg. [Gr. the fist : which Dr. Lightfoot illustrates by a tradition from the 
Talmudical tracts, that when they washed their hands, they washed the fist 
up to the joint of the arm. The Jews laid great stress on these washings 
or baptisms, considering eating with unwashen hands no ordinary crime, and 
feigning that an evil spirit, called Shibta, has a right to sit on the food of him 
who thus eats, and render it hurtful.]— -Bolster. There is no doubt but the 
Pharisees washed often and with superstitious exactness. On comparing the 
different commentators, it appears to us that they washed either at some foun- 
tain, of which they had many, or under the stream of a pump, &c, first filling 
their hands, and then by raising and closing them, let the water run down " to 
the elbows." See Godioyn's Moses and -Aaron, and MacknighV s Harmony. 

Ver. 4. From the market.— The Greek term (agora) includes all promiscuous 

assemblies, as courts of judicature, &c. Except they xoash. — Gr. baptize. 

Daily batbing was, and is, frequently practised in the East, and it is probable 
that all the richer Pharisees had baths in their own premises ; when, there 
fore, they came from the markets, where they were compelled to mix with 
Gentiles, and thereby contract ceremonial defilement, they probably bathed 
before they dressed for dinner: those who had not these conveniences, must 

be content with bathing their hands and arms, up to their elbows. The 

washing (Gr. baptizing) of cups (for drinking) and pots.— The. Greek word 
here used is from the Latin Sextarius, holding about a pint and a half, as the 
margin properly explains it. Brazen vessels (probably culinary) and tables. 



Ver. 5. Eat bread.— ' 1 Bread" is often used by the Hebrews for food in ge- 
neral ; but according to Dr. Wotton, there was an exception as to dried fruits. 



r r 



124 



MARK, VII. 



I 



A. M. 4032. 
A. D. 28. 

j or, frus- 
trate, 
ver. 1 3. 



k Ex.20.12. 
De.5.16. \ 



Ex.21. 17. 

Le.20.9. 

Pr.20.20. 



mMat.15.9. 
23.18. 

(j from 

master ti 
scholar, 
and so 
from one 
to another 



n Pr.8.5. 
Is. 6. 9. 

Ac. 8. 30. 



o Mai.ll. 
15. 



p Mat. 15. 
15,&c. 



lCo.6.13. 



r Ge.6.5. 
Ps.14.1,3. 
53 1,3. 
Je.17.9. 



s covetous- 
nesses, 
wicked- 
nesses. 



t Mat. 15. 
21,&c. 

u c.2.1. 



Ver. 9. Ye reject.— So Campbell, &c. Doddridge, " Make void." 

Ver. 10. Die the death— That is, surely die. 
m Ver. 11. It is Corban.—See Mat. xv. 5. [Rather, " Let it he a corbr-n" a 
formula common among the Jews on such occasions ; hy which the Pharisees 
released a child from supporting his parents ; and even deemed it sacrilege if 
he afterwards gave any thing for their use. See Light foot.]— Bag ster. 

Ver. 13. Of none effect.— \. e. void, as verse 9. 

Ver. 15. There is nothing.— [Though it is very true, says Dr. Doddridge, 
that a man may bring guilt upon himself hy eating to excess, and a Jew, by 
eating what was forbidden by the Mosaic law j yet still the pollution would 
arise from the wickedness of the heart, and be just proportionable to it, which 
is all our Lord asserts.] — Bagster. 

Ver. 22. Covctonsness, &c— Doddridge, " Insatiable desires, malevolent 
affections." An evil ci/e.—See note on Mat. xx. 1. 

Ver. 24—30. And from thence, &c— This incident is more fully related by 



9 And he said unto them, Full well ye J reject the 
commandment of God, that ye may keep your own 
tradition. 

10 For k Moses said, Honour thy father and thy mo- 
ther; and, whoso l curseth father or mother, let him 
die the death : 

11 But ye say, If a man shall say to his father or 
mother, It is m Corban, that is to say, a gift, by what- 
soever thou mightest be profited by me; he shill be | ! 
free. 

12 And ye suffer him no more to do ought for his 
father or his mother; 

13 Making the word of God of none effect through 
your tradition, which ye have delivered: and many 
such like things do ye. 

14 IT And when he had called all the people unto him, 
he said unto them, Hearken unto me every one of you^ 
and n understand: 

_ 15 There is nothing from without a man, that enter- 
ing into him can defile him: but the things which 
come out of him, those are they that defile the man. 

16 If ° any man have ears to hear, let him hear. 

17 And p when he was entered into the house from 
the people, his disciples asked him concerning the 
parable. 

18 And he saith unto them, Are ye so without under- 
standing also ? Do ye not perceive, that whatsoever 
thing from without entereth into the man, it cannot 
defile him ; 

19 Because it entereth not into his heart, but qinto 
the belly, and goeth out into the draught, purging all 
meats? 

20 And he said, That which cometh out of the man, 
that defileth the man. 

21 For /from within, out of the heart of men, pro- 
ceed evil thoughts, adulteries, fornications, murders, 

22 Thefts, s covetousness, wickedness, deceit, lasci- 
viousness, an evil eye, blasphemy, pride, foolishness : 

23 All these evil things come from within, and defile 
the man. 

24 If And tfrom thence he arose, and went into the 
borders of Tyre and Sidon, and entered into a house, 
and would have no man know it: but u he could not 
be hid. 



Mat. chap. xv. 21,28. 



r 



MARK, VIII. 



125 



! 



i 



25 For a certain woman, whose young daughter had 
an unciean spirit, heard of him, and came and fell at 
his feet : 

26 The woman was a v Greek, a Syrophenician by 
nation; and she besought him that he would cast forth 
the devil out of her daughter. 

27 But Jesus said unto her, Let the children first be 
filled: for w it is not meet to take the children's bread, 
and to cast it unto the do<p. 

28 And she answered and said unto him, Yes. Lord : 
yet x the dogs under the table eat of the children's 
crumos. 

29 And he said unto her, For > r this saying go thy way ; 
the devil is gone out of thy daughter. 

30 And when she was come to her house, she found the 
devil gone z out, and her daughter laid upon the bed. 

31 if And a again, departing from the coasts of Tyre 
andSidon, /?he came unto the sea of Galilee, through 
the midst of the coasts of Decapolis. 

32 And they bring unto him one that was deaf, and 
had an impediment in his speech; and they beseech 
him to put his hand upon him. 

33 And he took him aside from the multitude, and 
put his fingers into his ears, and b he spit, and touch- 
ed his tongue; 

34 And c looking up to heaven, dhe sighed, and saith 
unto him, Ephphatha, that is, Be opened. 

35 And e straightway his ears were opened, and the 
string of his tongue was loosed, and he spake plain. 

36 And he charged them that they should tell no man : 
but the more he charged them, so much the more 
a great deal they published it ; 

37 And were beyond measure f astonished, saying, 
He hath done all things well: he maketh sboth the 
deaf to hear, and the dumb to speak. 

CHAPTER VIII. 

1 Christ feocleth the people miraculously : 10 refuseth to give a sign to the Phari- 
sees: 14 admonisheth his disciples to beware of the leaven of the Pharisees, 
and of the leaven of Herod : 22 giveth a blind man his sight : 27 acknowledg- 
eth that lie is the Christ, who should suffer and rise again : 34 and exhortcth 
to patience in persecution for the profession of the gospel. 

IN a those days the multitude being very great, and 
having nothing to eat, Jesus called his disciples 
unto him, and saith unto them, 



A. M. 4032. 
A. D. 28. 

v or, Gen- 
tile. 
Is. 49. 12. 



w Mat 7. 6. 
10.5,6. 



x Ro.15.8.9 
Er2.12 
14. 



y ls.66,.2. 
z 1 Jn.3.8. 



a Mat. 15. 
29,&c. 

P the ut- 
most bor- 
der of Pa 
lestine. 

b c.8.23. 
Jn.9.6. 



c c.6.41. 
Jn.ll.41. 
17.1. 



d Jn.U. 
33,38. 

e Is.35.5,6. 
Mat. 11. 5. 



f Ps.139.14. 
Ac.14.11. 



g Ex.4.10, 

XX* 



chap, a 

a Mat. 15. 
32,&c. 



Ver. 26. A Greek. — Her nation is specified in the next, word, " a Syropheni' 



Cian." See note on Mat. xv. 22. 

Ver. 28. Yts, Lord: — The same Gr. word (nai) is here used, as is in Mat. xv. 
27, rendered ' truth," and should be rendered alike in both places. Doddridge 
and Campbell render it "true." 

V:r. 33. Put his fingers. — [This was clearly a symbolical action ; for these 
remedies evidently could not, by their natural efficacy, avail to produce so 
wonderful an effect. As the ears of the deaf appear closed, he applies his fin- 
gers to intimate that he would open them ; and as the tongue of the dumb 
seems to be tied, or to cleave to the palate, he touches it, to intimate he 
would give loose and free motion to it. He accommodated himself to the 
weakness of those who might not indeed doubt his power, but fancy some ex- 
ternal sign was requisite to healing. It was also thus made manifest, that 
this salutiferous power came from Himself, and that He who by one word 
had healed the man, must be Divine.] — Bagster. 

Chap. VIII. Vet. 1—10. In those days. — This is the same miracle related 
Mat. xv. 32—36. 



11* 



=-n 



126 



MARK, VIII. 



A. M. 4032. 
A. D. 23. 



b Ps.145.8, 
15. 
He.5.2. 



c 0.6.36,37, 



d Mat.14. 
19. 

e Ps.107.5, 
6.; 145.16. 

f 1 Ki.17. 
14.. 16. 
2 Ki.4.2.. 
7.; 42.44. 

g Mat. 15. 
39. 

h Mat. 12. 

38. 

16.1, &c. 
Jn.6.30. 



/? 



to raise 
cavils a- 
bout his 
person, 
authority, 
doctrine, 
and mira- 
cles. 



i Pr.19.27. 
Lu.12.1. 

j Ex. 12.20. 
Le.2.11. 
1 Co.5.6.. 
8. 

k c.6.52. 

1 c.3.5. 
16.14. 

mis. 44. IS. 

n2Pe.L12. 

o c.6 38,44. 
Mat. 14. 
17. .21. 
Lu.9.12.. 
17. 

Jn.6.5.. 
13. 



2 I have compassion b on the multitude, because 
they have now been with me three days, and have 
nothing to eat: 

3 And if I send them away fasting to their own 
houses, they will faint by the way : for divers of them 
came from far. 

4 And his disciples answered him, From c whence 
can a man satisfy these men with bread here in (he 
wilderness ? 

5 And he asked them, How many loaves have ye? 
And they said, Seven. 

6 And he commanded the people to sit down on the 
ground: and he took the seven loaves, and gave 
thanks, and brake, and gave to his disciples to set 
before them; and they did set them before the people. 

7 And they had a few small fishes : and he d blessed, 
and commanded to set them also before them. 

8 So they did eat, and e were filled: and they f took 
up of the broken meat that was left seven baskets. 

9 And they that had eaten were about four thousand : 
and he sent them away. 

10 IT And % straightway he entered into a ship with his 
disciples, and came into the parts of Dalmanutha. 

11 And h the Pharisees came forth, and began to 
/? question with him, seeking of him a sign from hea- 
ven, tempting him. 

12 And he sighed deeply in his spirit, and saith. Why 
doth this generation seen: after a sign? Verily I say 
unto you, There shall no sign be given unto this ge- 
neration. * 

13 And he left them, and entering into the ship again, 
departed to the other side. 

14 U Now the disciples had forgotten to take bread, 
neither had they in the ship with them more than one 
loaf. 

15 And he charged them, saying, Take heed, be- 
ware j of the leaven j of the Pharisees, and of the 
leaven of Herod. 

16 And they reasoned among themselves, saying, It 
is because we have no bread. 

17 And when Jesus knew it, he saith unto them, Why 
reason ye, because ye have no bread? perceive k ye not 
yet, neither understand? have ye your i heart yet 
hardened? 

18 Having m eyes, see ye not ? and having ears, hear 
ye not ? and do ye not n remember? 

19 When I brake the five ° loaves among five thou- 
sand, how many baskets full of fragments took ye up? 
They say unto nim, Twelve. 



Ver. 8. And were filled.— [This was another incontestable miracle— four 
thousand men, besides women and children, (Mat. xv. 28.) fed with seven 
loaves (or rather cakes) and a few small fishes ! Here there must have been 
a manifest creation of substance— for they all ate, and were filled.]— B. 

Ver. 10. Dalmanutha.— {Dalmanutha is supposed to bave been a town east 
of the sea of Gennesareth, in the district of Mag da la, and not far from the city 
of that riame.l— Bagster. 

Ver. It— 21. And the Pharisees, &c— See the parallel passage, Mat. xvt 



1-15 



MARK, VIII. 



127 



20 And when the seven p among four thousand, how 
many baskets full of fragments took ye up ? and they 
said, Seven. 

21 And he said unto them, How is it that ye do not 
understand ? 

22 IT And he cometh to Bethsaida ; and they bring a 
blind man unto him, and besought him to touch ihim. 

23 And he took the blind man by the hand, and led 
him out of the town; and when he had spit r on his 
eyes, and put his hands upon him, he asked him if he 
saw aught. 

24 And ne looked up, and said, S I see men as trees, 
walking. 

25 After that he put his hands Again upon his eyes, 
and made him look up : and he was restored, and 
saw t every man clearly. 

26 And he sent him away to his house, saving, 
Neither go into the town, nor tell it toany in the town. 

27 IT And u Jesus went out, and his disciples, into 
the towns of Cesarea Philippi : and by the way he ask- 
ed his disciples, saying unto them, Whom do men 
say that I am? 

28 And they answered, John v the Baptist : but some 
say, Elias ; and others, One of the prophets. 

29 And he saith unto them, But whom say ye that I 
am? And Peter answereth and saith unto nim, Thou 
w art the Christ. 

30 And he charged then, that they should tell no 
man of him. 

31 IT And he began to teach them, that the Son of man 
must suffer many things, and be rejected of the elders, 
and of the chief priests, and scribes, and be killed, and 
after three days ris< again. 

32 And he spake that saying openly. And Peter 
took him, and began to rebuke him. 

33 But when he had turned about and looked on his 
disciples, he rebuked x Peter, saying, Get thee behind 
me, y Satan: for thou savourest not the things that 
be of God, but the things that be of men, 

34 IT And when he had called the people usluo him with 
his disciples also, he said unto them, Whosoever z will 
come after me. let him deny himself, and take up his 
cross, and follow me. 

35 For a whosoever will save his life shall lose it; 
but whosoever shall lose his life for my sake and the 
gospel's, the same shall save it. 

36 For what shall it profit a man, if he shall gain 
the whole world, and lose his own soul? 

'37 Or what shall a man give in exchange for his soul ? 
38 Whosoever b therefore shall be ashamed of me and 
of my words in this adulterous and sinful generation; 
of him also shall the Son of man be ashamed, when he 
cometh in the glory of his Father with the holy angels. 



A. M. 4032. 
A. D. 23. 

p ver.l..9. 
Mat 15. 

34..3S. 

q Mat8.3, 
15. 

r c.7.33 

s Ju.9.36. 
ls.29.18. 
ICo.lS. 
11,12. 

( Pr.4.18. 
Is. 32.3. 
1 Pe.2.9. 

a Mat. 16. 
13.&c. 
Lii.9.13, 
&c. 

v Mat. 14.2. 

w.Tn.1.41.. 
49. 
G.69. 
11.27. 
Ac. 8. 37. 

1 J n.5.1. 

p plainly 
and 
boldly, 
without 
any fear 
or con- 
cern tor 
the con- 
sequence 
of it. 

x Re.3.19. 

y 1 Co.5.5. 

z Mat 10. 

as. 

16.24. 
Lu.9.23. 
14.27. 
Tit 2. 12. 

a Es.4.14 
Mat. 13. 
39. 
16.25. 
Lu.9.24 
11.33. 
J ii. 12.25. 
STi.2.11. 
4.6,8. 
Re.2.10. 
7. 14.. 17. 

b Lu.15.9. 

2 Ti.1.8. 



t 

i > 



ti 



Ver. 23. Led him out of the toion.—Grotius thinks this was dene to sho # i 
our Lord's displeasure against the people of Bethsaida. i 

Ver. 26. Any in the town— That is. if he should meet any of them in his w* jr. 
Bethsaida was one of the places denounced by the Saviour. 



i! 



123 



MARK, IX. 



A. AT. 4(13-2. 
A. D. 28. 



CHAP. 9. 

a Mat. 16. 
'28. 
Lu.9.27. 

b Jn.8.52. 
He.2.9. 



c Mai.17.1, 
&c. 

Lu.9.28 
&c 

d Da.7 9. 

Mat.28.3. 



e Ps.63.2. 
84.10. 



f Da. 10. 15. 
j.le.1.17. 



g Ps.2.7. 
Mat.3. 17. 
2Pe.L17. 



h De.18.15. 
i Ac.17.18. 
j Mal.4-5. 



k Ps.22.1 
&c. 

Is. 53.3, 
&c. 

Da.9.26. 
Zee. 13.7. 



1 R-,.74.22. 
Ln.S3.-U. 

Phi.2.7. 



CHAPTER IX. 

2 Jesus is transfigured. 11 He iusirocteth his Jisuipl-rs concerning the coming of 
Elias: 14 casieth forth a dumb and deaf spirit : 30 foreielleih hi: death and 
resurrection: 33 exhorted] his disciples to humility: 38 bidding diem not to 
prohibit such as be not against them, nor to give offence to any of the faithful. 

AND he said unto them, Verily a I say unto you, 
That there be some of them that stand here, 
which shall not b taste of death, till they have seen 
the kingdom of God come with power. 

2 ^F And c after six days Jesus taketh withhim Peter, 
and James, and John, and leadeth them up into a 
high mountain apart by themselves : and he was 
transfigured before them. 

3 And his raiment became shining, exceeding white 
'das snow; so as no fuller on earth can white them. 

4 And there appeared unto them Elias with Moses . 
and they were talking with Jesus. 

5 And Peter answered and said to Jesus, Master, it 
is good for us to be e here : and let us make three ta- 
bernacles; one for thee, and one for Moses, and one 
for Elias : 

6 For he wist not f what to say ; for they were sore 
afraid. 

7 And there was a cloud that overshadowed them : 
and a voice came out of the cloud, saying, This § is my 
beloved Son : hear h him. 

8 And suddenly, when they had looked round about, 
they saw no man any more, save Jesus only with 
themselves. 

9 And as they came down from the mountain, he 
charged them that they should tell no man what 
things they had seen, till the Son of man were risen 
from the dead. 

10 And they kept that saying with themselves, ques- 
tioning one with another what the rising from the 
dead should i mean. 

1 1 "iT And they asked him, saying, Why say the scribes 
that Elias Jmust first come? 

12 And he answered and told them, Elias verily 
cometh first, and restoreth all things; ad how it is 
written k of the Son of man, that he must suffer many 
things, and be i set at nought. 



Chap. IX. Ver. 1. And he said, &c— See Mat. xvi. 28. 

Ver. 2—14. And after six days, &c— The parallel history of the transfigura- 
tion, and the subsequent conversation respecting Elias, have been considered 
on Mat. xvii. 1—13. 

Ver. 3. No fuller on earth— Or, " with earth." Dr. John Edwaras. 

Ver. 4. Elias with Moses.— [Moses was the founder of the Jewish polity, 
and Elias the mod. zealous reformer and prophet of the Jewish church ; their 
presence implied, that the ministry of Christ was attested by the law and the 
prophets. \—Bagster. , . , 

Ver. 5. It is good, &c— " Hnd it been possible for Peter to have pone to hea- 
ven directly, with Christ, and Moses, and Elias ; all his usefulness would have 
been prevented. But he lived many years amidst contlict and suffering, and 
died on a cross : yet tens and hundreds of thousands were saved by his means, 
to the glory of God by him! And was not ihis well worth his while ?"— T. 

^cott. _ „ ■ *_ ., 

Ver. 12. And how it is written of the Son of man, &c— Doddridge re- 
marks, the construction of this verse in the original, is as perplexed as almost 
any in the New Testament. Campbell, "satisfied that no proper meaning 
can bo drawn from the words as they lie," follows a various reading (diiiering 



MARK, IX. 



129 



A. M. 4032. 
A. D. 28. 



13 But I say jnto you, That m Elias is indeed come, 
and they have done unto him whatsoever they listed, 
as it is w ritten of him. 

14 IT And when he came to his disciples, he saw a great 
multitude about them, and the scribes questioning 
with them. 

15 And straightway all the people, when they beheld 
him, were greatly amazed and running to him, salu- 
ted him. 

16 And he asked the scribes, What question ye 
n with them ? 

17 And one of the multitude answered and said, 
Master, I have brought unto thee my son, which hath 
a dumb ° spirit; 

18 And wheresoever he taketh him, he p teareth him : 
and he qfoameth, and gnasheth with his teeth, and 
pineth away : and I spake to thy disciples that they 
should cast him out ; and they could not. 

19 He answereth him, and saith, O faithless r genera- 
tion, how long shall I be with you? how long shall I 
suffer you? bring him unto me. 

20 And they brought him unto him: and when he 
saw him, straightway the spirit tare him ; and he fell 
on the ground, and wallowed foaming. 

21 And he asked his father, How long is it ago since 
this came unto him 7 And he said, Of a s child. 

22 And oft-times it hath cast him into the fire, and 
into the waters, to destroy him : but if thou canst do 
any thing, have compassion on us, and help us. 

23 Jesus said unto him, If • thou canst believe, all 
things are possible to him that believeth. 

24 And straightway the father of the child cried out, 
and said with u tears, Lord, I believe ; help v thou 
mine unbelief. 

25 When Jesus saw that the people came running 
together, he rebuked the foul spirit, saying unto him, 
Thou dumb and deaf spirit, I charge thee, come out 
of him, and enter no more into him. 

only in two letters.) which is supported by fourteen MSS., (three ancient,) and 
is adopted by Bps. Pearce, Marsh, &c, and produces the following transla- 
tion : " And (as is written of the Son of man) must likewise suffer many 
things, and be contemned." So Boothroyd; who also transposes the last 
clause of verse 13 thus : " Elias is indeed come, as it is written of him, and 
they have done unto him whatsoever they listed" (or chose.) 

Ver. 15. Were greatly amazed.— Campbell, " Struck with awe." Whitby, 
Doddridge, and others, suppose, that as the face of Moses shone when he 
came down from the mount, so did the countenance of Jesus. See 2 Co. iii. T . 

Ver. 15—32. And straightway, &c— See parallel, Mat. xvii. 14— 23. 

Ver. 18. Foameth. — [As those symptoms accord very much with those t 
epileptic persons, some have ventured to assert that it was no real possession; 
but the Evangelist expressly affirms, that he had " a dumb spirit," which tare 
him ; that our Lord charged him to come out of him," &c.]—Eagster. 

Ver. 20. The spirit tare him.— Doddridge, " Threw him down and con- 
vulsed him ;" Campbell, (better) " threw him into convulsions." 

Ver. 24. Mine imbelief.-Litera.Uy, "want of faith," of which the* most 
eminent believers find reason to complain. 

Ver. 25. Thou dumb and deaf spirit, &c— [If this had been only a natural 
disease, as some have contended, could our Lord with any propriety have thus 
addressed it ? If the demoniacal possession had been false, or merely a -. Igar 
error, would our Lord, the Revealer of truth, have thus established falsenood, 
sanctioned error, or encouraged deception, by teaching men to ascribe effects 



m Mat. 11. 
14. 
Lu.1.17. 



n or, among 
your- 
selves. 



o Mat 12. 
22. 
Lu.11.14. 



p or, d(ish~ 
eth him. 



q Jude 13. 



r De.32.20. 
Ps.78.8. 
He.3.10. 



s Job 5.7. 
Ps.51.5. 



t 2Ch.20. 
20. 

Mat. 17. 
20. 

c.11.23. 
Lu.17.6. 
J i i.l 1.40. 
He. 11.6. 



u Ps. 126.5. 



v He. 12.2. 



*»- 



130 



MARK, IX. 



i 



A. M. 4032. 
A. D. 28. 



w Re. 12. 12. 



x 2*41.1?, 



y Ep.6.18. 



z 1 Co. 9.27. 



a Jn.16.19. 



Mat. 18. 1, 

&e. 

Lu.9.46, 

&c. 

22.24,&c 



Mat. 20. 
26,27. 
c. 10.43. 



d Lu.9.18. 



Nu. 11. 26 

..28. 



f 1 Co. 12.3. 



g Mat. 12. 
b 30. 



h Mat. 10. 
42. 
25.40. 



26 And the spirit cried, and rent w him sore, and 
came out of him : and he was as one dead ; insomuch 
that many said, He is dead. 

27 But Jesus took him by the x hand, and lifted him 
up ; and he arose. 

28 And when he was come into the house, his disci- 
ples asked him privately, Why could not we cast 
him out 1 

29 And he said unto them, This kind can come forth 
by nothing, but by y prayer and z fasting. 

30 IT And they departed thence, and passed through 
Galilee ; and he would not that any man should know it. 

31 For he taught his disciples, and said unto them, 
The Son of man is delivered into the hands of men, 
and they shall kill him ; and after that he is killed, he 
shall rise the third day. 

32 But they understood not that saying, and were 
afraid to ask a him. 

33 IT And b he came to Capernaum: and being in 
the house he asked them, What was it that ye dispu 
ted among yourselves by the way? 

34 But they held their peace : for by the way they 
had disputed among themselves, who should be the 
greatest. 

35 And he sat down, and called the twelve, and saith 
unto them, If c any man desire to be first, the same 
shall be last of all, and servant of all. 

36 And he took a child, and set him in the midst of 
them : and when he had taken him in his arms, he 
said unto them, 

37 Whosoever d shall receive one of such children in 
my name, receiveth me : and whosoever shall receive 
me, receiveth not me, but him that sent me. 



33 fl And John answered him, 



saying, 



Master, we 



saw e one casting 



out devils in thy name, and he fob 



loweth not us : and we forbade him, because he fol- 
loweth not us. 

39 But Jesus said, Forbid him not: for there f is no 
man which shall do a miracle in my name, that can 
lightly speak evil of me. 

40 For s he that is not against us is on our part. 

41 For b whosoever shall give you a cap of water to 



to the malice and power of evil spirits, which they had no agency in produ- 
cing ? impossible ! Such conduct is utteily unworthy the sacred character of 
the Redeemer. 1 — Bagster. 

Ver. 26. Kent him sore.- -Campbell, " Severely convulsed him." 

Ver. 29. Can come fort). —Doddridge, "Go forth." Campbell, "Be dis- 
lodged." 

Ver. 32. But they understood wo?.— They could not understand how the Son 
of God should suft'er death, or rise again from the dead. Their expectation of 
a temporal kingdom completely warped their understanding on these subjects. 

Ver. 37. Receiveth not wis— That is, " not me only." 

Ver. 38. Casting out devils.— Greek, demons. It is difficult to account for 
the circumstance here related. Our Lord will at last refuse to acknowledge 
some who plead that they have cast out devils in his name; Mat. vii. 2'i. 
Yet i he man thai wrought, or pretended to work miracles in his name, couid 
scarcely at the tune speak lightly of him, however he might afterwards desert 
him 

Ver. \\. A crep of water.— This is an instance of true Asiatic charity. 
Niebuhr mentions, that among the public buildings of Kahira are places for 



MARK, X. 



131 



drink in my name, because ye belong to Christ, verily 
1 say unto you, he shall not lose his reward. 

42 And whosoever shall offend i one of these little 
one? t;i2.! believe in me, it is better for him that a mill- 
stcse were hanged about his neck, and he were cast 
into the sea. 

43 And jif thy hand k offend thee, cut it off: it is 
better for thee to enter into life maimed, than having 
two hands to go into hell, into the fire thai never shall 
be quenched : 

44 Where l their worm dieth not, and the fire is not 
quenched. 

45 And if thy foot m offend thee, cut it off: it is better 
for thee to enter halt into life, than having two feet to 
be cast into hell, into the fire that never shall be 
quenched : 

46 Where their worm dieth not, and the fire is not 
quenched. 

47 And if thine eye m offend thee, pluck it out : it is 
better for thee to enter into the kingdom of God with 
one eye, than having two eyes to be cast into hell fire : 

43 Where their worm dieth not, and the fire n is not 
quenched. 

49 For every one shall be salted with fire, and every 
sacrifice ° shall be salted with salt. 

50 Salt is good : but if the salt p have lost his salt- 
ness, wherewith will ye season it? Have <Jsalt in 
yourselves, and have r peace one with another. 

CHAPTER X. 

2 Christ dispateth with the Pharisees touching divorcement: 13 blesseth the 
children that are brought unto him : 17 resolveth a rich man how he may in- 
herit life everlasting: 23 telleth his disciplts of the danger of riches : 28 pro- 
mised] rewards to them that forsake any thing for the gospel : 32 fcretelleih his 
death and resurrection : 35 biddeth the two ambitious suitors to think rather of 
suffering with him : 46 and restoreth to Bailimeus his sight. 

AND a he arose from thence, and cometh into the 
coasts of Judeaby the farther side of Jordan : and 
the people resort unto him again ; and, as he was 



A.M. 4032. 
A. D. 28 



wont, he taught them again. 



i Mat. 18.6. 
Lu. 17.1,2 

j De.13.6. 
Mat.5 29 

k or, cause 
Vice U of- 
fend: " 
and so 
ver. 45,47. 

1 Is. 66. 24. 
Re. 14. 11. 

m See ver. 
43. 



n ver. 44, 46. 
Lu. 16.24. 

o Le.2.13. 
Kze. 43.24 

p Mat.5. 13. 
Lu.14.34. 

q Col.4.6. 



r Ps.34.14. 
2 Co. 13. 
11. 
He. 12. 14. 



CHAP. 10. 

A. M. 4033. 
A. D. 29. 

a Mat. 19.1, 
&c. 
Jn.10.40. 



supplying water gratis to passengers, a cup being always placed ready in the 
window next the street. ' 

Ver. 42. Whosoever shall offend.— The Greek means, literally, to put a 
stumbling-block in their way. 

Ver. 44. Their worm, &c— See Isaiah lxvi. 24, for its literal meaning. This 
figure in the text denotes great misery, and the certain and terrible and eternal 
destruction or" the wicked. 

Ver. 49. For every one shall be salted with fire.— {Whitby supposes this to 
mean, " Every wicked man shall be seasoned with fire itself, so as to become 
inconsumable, and shall endure for ever to be tormented ; and therefore may 
be said to be salted with fire, in allusion to that property of salt, which is to 
preserve things from corruption." Beza and Gilpin would read, " Every Chris- 
tian is purified by the difficult and fiery trials of life, in the same manner as 
every sacrifice with salt." Lightfoot and Doddridge, " He that is a true sa- 
crifice to God shall be seasoned with the salt of grace to the incorn.ption of 
plory ; and every victim to Divine justice shall be salted with fire to endure for 
ever."l— Bagster. Or, "for the fire." ISTacknight, Parkhurst, &c. 

Ver. 50. Salt is good. — Compare note on Mat. v. 13. Have peace, <tc. — 

" A covenant of salt," was a covenant of peace and amity, but salt itself was 
not the direct emblem of peace, but of integrity, the true foundation of peace. 

C hap. X. Ver. 1—12. And he arose ,&c— For the parallel text, see Mat.xix.l--9. 

Ver. 1. Into the coasts of Judea.—Boothroyd, " Into the borders of Judea, 
by the side of the Jordan." 



132 



MARK, X. 



A. M. 4033. 
A. D. 29. 

b De.24.1. 
Mat. 5.31. 



c Ge.1.27. 

5.2. 
Mal.2.15 



d Ge.2.24. 



e 1 Co. 6. 16 

Ep.5.3?. 



f Mat.5.32. 
19.9. 

Ln. 16.18. 
Ro.7.3. 
lCo.7.10. 
11. 



g Mat.19.13 
Lu.18.15. 



h Ep.4.26. 



i Mat.18.10 
lCo.14.^0 
1 Pe.2.2. 
Re. 14.5. 



I Mat. 19. 
16, &e. 
Lu.18.18, 
&c. 



2 IT And the Pharisees came to him, and asked him, 
Is it lawful for a man to put away his wife? tempi- 



ng him. 



3 And he answered and said unto them, What did 
Moses command you? 

4 And they said, Moses b suffered to write a bill of 
divorcement, and to put her away. 

5 And Jesus answered and said unto them, For the 
hardness of your heart he wrote you this precept : 

6 But from the beginning of the creation, God made 
c them male and female. 

7 For d this cause shall a man leave his father and 
mother, and cleave to his wife ; 

8 And they twain shall be one e flesh : so then they 
are no more twain, but one flesh. 

9 What therefore God hath joined together, let not 
man put asunder. 

10 And in the house his disciples asked him again of 
the same matter. 

11 And he saith unto them, f Whosoever shall put 
away his wife, and marry another, committeth adul- 
tery against her. 

12 And if a woman shall put away her husband, and 
be married to another, she committeth adultery. 

13 IT And s they brought young children to him, that 
he should touch them : and his disciples rebuked 
those that brought them. 

14 But when Jesus saw it, he h was much displeased, 
and said unto them, Suffer the little children to come 
unto me, and forbid them not : for of such i is the 
kingdom of God. 

15 Verily I say unto you, Whosoever shall not receive 
the kingdom of God as a little child, he shall not enter 
therein. 

16 And he took them up in his arms, put his hands 
upon them, and blessed them. 

17 IT And J when he was gone forth into the way, 
there came one running, and kneeled to him, and 
asked him, Good Master, what shall I do that I may 
inherit eternal life ? 



Ver. 11. Against her— That is, his former wife ; or it may apply to the latter, 
since he causes her to live in adultery with him. 

Ver. 12. And if a woman shall put away her husband.— 1 * It may be in- 
ferred from hence (says Dr. Lardner) that the Jewish women, as well as men, 
(though contrary to the law,) did then (i. e. in our Lord's time) practise di- 
vorces, and after that, marry to others." He produces the instances of Hero- 
dias, and three of her daughters ; and adds, " We may be assured their exam- 
ple would be followed by others, and it is likely, were supported by many pre- 
cedents. If the women took this license, what would not the men do? Our 
historian, Josephus, affords a double example of this practice. His first wife 
left him, and he married another. Her he divorced, after having had three child- 
ren by her, because he was not pleased with her manners ; and then married 
a third, by whom also he had children." 

Ver. 13—16. And they brought young children, &c. — Parallel to this, see 
Mat. xix. 13—15 ; with which compare chap, xviii. 3, &c. 

Ver. 15. As a little child, &c— With that humility, neglect of the world, 
freedom from malice, which is in little children. 

Ver. 17. And when he was gone forth, &c— Corresponding with this sec- 
tion, see Mat. xix. 16—30. 



P 



MARK, X. 



133 



IS And Jesus said unto him, Why cailest thou me 
good 7 there is none good but k one, that is, God. 

19 Thou knowest the i commandments, Do not 
commit adultery, Do not kill, Do not steal, Do not 
bear false witness, Defraud not, Honour thy father 
and mother. 

20 And he answered and said unto him, Master, all 
13 these have I observed from my youth. 

21 Then Jesus beholding him loved him, and said 
unto him, One n thing thou lackest : go thy way. sell 
whatsoever thou hast, and give to the poor, and thou 
shalt have treasure ° in heaven : and come, take up 
the cross, and follow me. 

22 And he was sad at that saying, and went away 
grieved : for he had great possessions. 

23 IF And Jesus looked round about, and saith unto 
his disciples, How hardly shall they that have riches 
enter into the kingdom of God ! 

24 And the disciples were astonished at his words. 
But Jesus answereth again, and saith unto them, 
Children, how hard is it for them that trust P in riches 
to enter into the kingdom of God ! 

25 It is easier for a camel to go through the eye of a 
needle, than for a rich man to enter into the kingdom 
of God. 

26 And they were astonished out of measure, saying 
among themselves, Who then can be saved ? 

27 And Jesus looking upon them saith, With men it 
is impossible, but not with God: for 9 with God all 
things are possible. 

28 IT Then Peter began to say unto him, Lo, we have 
left all, and have followed thee. 

29 And Jesus answered and said. Verily I say unto 
you, there is no man that hath left house, or brethren, 
or sisters, or father, or mother, or wife, or children, or 
lands, for my aake, and the gospel's, 

30 But he shall receive a hundred-fold now in this 
time, houses, and brethren, and sisters, and mothers, 
and children, and lands, with persecutions ; and in the 
world to come eternal life. 

31 But r many that are first shall be last ; and the 
last first. 

32 IT And 8 they were in the way going up to Jerusa- 
lem ; and Jesus went before them : and they were 
amazed ; and as they followed, they were afraid. 
And he took again the twelve, and began to tell them 
what things should happen unto him, 



A. M. 4033. 
A. D. 29. 

k Ps.86.5 

119.68. 



Fjc.20. 
£ 0.13.9. 



m Is. 55. 2 
Kz. 33.31, 
32. 

Mai. 3. 8. 
Ro.7.9. 
Ph.3.6. 



n Ja.2.10. 



Mat.6. 19 

20. 

Lu. 12.33. 

16.9. 



Job 31.24. 

Ps.52 7. 

62.10. 

Hab.2.9. 

lTi.6.17 

Re.3.17. 



Ge.18.14. 
Job 42.2. 
Jer.32.17. 
Lu.l 37 



Mat.20. 

16. 

Lu. 13.30. 



Mat.20. 
17,&c. 
Lu.18.13, 
&c. 



Ver. 23. How hardly, &c— When Garrick showed Dr. Johnson his fine 
house, gardens, statues, pictures, &c, at Hampton Court, what ideas did 
they awaken in the mind of that great man? Instead of a flattering compli- 
ment, which was expected, " Ah ! David, David," said the doctor, " these 
are things which make- a death-bed terrible !" 

Ver. 30. A hundred-fold— Not in kind, but in value. See 2 Co. vii. 4. 

Ver. 32—45. And they were in the way, &c— Here Mark begins to relate 
our Lord's going up to Jerusalem the last time, which is related in nearly the 
same terms by Matthew, chap. xix. 17—28. 

Ver. 32. They were amazed— 'Ho see our Lord going to meet his death with 
such cool intrepidity ; and they were afraid to follow him, lest, they should 
be involved in the same calamities ; or, perhaps, their amazement refers to a 
. j 



12 



134 



MARK, X. 



A. M. 4033. 
A. D. 29. 

t Ac. 20. 22. 



n Ps.22.6 7, 
13. 



v Ja.4.3. 

wLu. 12.50 



x Mat. 10. 
25. 
Jn.17 14. 



y c. 14.36. 



z Ma.t.25. 
34. 
He.11.16. 



a Lu. 22.25. 



b or, think 
good. 



g Mat. 20. 
26.28. 
c.9.35. 
Lu.9.48. 



d Jn.13.14. 
Ph.2.7. 



e Is. 53. 11, 
12. 

Da. 9. 26. 
2 Co. 5. 21. 
Ga.-3.13. 
1 Ti.2.6. 
Tit.2.14. 



I 



f Mat.20. 
29, &c. 
Lu. 18.35, 
&c. 



33 Saying, Behold, we t go up to Jerusalem ; and the 
Son of man shall be delivered unto the chief priests, 
and unto the scribes ; and they shall condemn him to 
death, and shall deliver him to the Gentiles : 

34 And u they shall mock him, and shall scourge 
him, and shall spit upon him, and shall kill him : and 
the third day he shall rise again. 

35 If And James and John, the sons of Zebedee, come 
unto him, saying, Master, we would that thou 
shouldest do for us whatsoever we shall desire. 

36 And he said unto them, What would ye that I 
should do for you ? 

37 They said unto him, Grant unto us that we 
may sit, one on thy right hand, and the other on thy 
left hand, in thy glory. 

38 But Jesus said unto them, Ye v know not what ye 
ask : can ye drink of the cup that I drink of? and 
be baptized with the baptism w that I am baptized with ? 

39 And they say unto him, We can. And Jesus said 
unto them, Ye x shall indeed drink of the cup y that 
I drink of; and with the baptism that I am baptized 
withal shall ye be baptized : 

40 But to sit on my right hand and on my left hand 
is not mine to give ; but it shall be given to them for 
whom it is * prepared. 

41 And when the ten heard it, they began to be much 
displeased with James and John. 

42 But Jesus called them to him, and saith unto 
them, Ye a know that they which b are accounted to 
rule over the Gentiles exercise lordship over them ; 
and their great ones exercise authority upon them. 

43 But so shall it not be among you : but c whoso- 
ever will be great among you, shall be your minister : 

44 And whosoever of you will be the chiefest, shall be 
servant of all. 

45 For even the Son of man came not to be minis- 
tered unto, but dto minister, and to e give his life a 
ransom for many. 

46 IT And f they came to Jericho : and as he went out 
of Jericho with his disciples and a great number of 
people, blind Bartimeus, trie son of Timeus, sat by the 
highway side begging. 

47 And. when he heard that it was Jesus of Naza- 



1! 
! 



sort of indefinable awe which the apostles began to feel for Jesus, which the 
mighty miracles he wrought, and the air of majesty and authority he now as- 
sumed, was calculated to inspire. 

Ver. 35. James and John— [St. Matthew says that this request was made 
by Salome their mother ; but though she made the request as frmn herself, 
yet it is evident that they had set her upon the business ; and therefore Jesus, 
knowing 10 hence it came, immediately addressed the sons.] — Bagster. 

Ver. 40. But it shall be given, &c— Except it shall he given. 

Ver. 46 And they came to Jericho, &c— [Luke says that this took place, 
"as he was come nigh unto Jericho," and afterwards records an event which 
took place in that city. But his words may be rendered, " When he was nigh 
Jericho," which is equally true of him who is gone a little way from it, as of 
him who is come near it. Matthew mentions two blind men who received 
their sight on this occasion ; hut Bartimeus was probably the more remarkable 
of the two, and therefore mentioned by name.]— Bagster. On this miracle, 
see some farther remarks on Luke xviii. 35, &c. 



p^ 



MARK, XI. 



13 1 - 



z "ll 



reth, he began to cry out, and say, Jesus, thou son of 
David, have mercy on me. 

4S And many charged him that he should hold his 
peace : but he cried the more Sa great deal, Thou son 
of David, have mercy h on me. 

49 And Jesus stood still, and commanded him to be 
called. And they call the blind man, saying unto 
him, Be of good comfort, rise ; he i calleth thee. 

50 And he, casting j away his garment, rose, and 
came to Jesus. 

51 And Jesus answered and said unto him, What 
wilt thou that I should do unto thee ? The blind man 
said unto him, Lord, that I might receive my sight. 

52 And Jesus said unto him, Go thy way ; thy k faith 
hath i made thee whole. And immediately he received 
his sight, and followed Jesus in the way. 

CHAPTER XI. 

1 Christ rideth with triumph into Jerusalem : 12 curseththe fruitless leafy tree: 
15 purseth the temple: 20 exhorteth his disciples to steadfastness of faiih, and 
to forgive their enemies : 27 and defendeth the lawfulness of his actions, hy die 
witness of John, who was a man sent of God. 

AND a when they came nigh to Jerusalem, unto 
Bethphage and Bethany, _ at the mount of Olives, 
he sendeth forth two of his disciples, 

2 And saith unto them, Go your way into the village 
over against you : and as soon as ye be entered into 
it, ye shall find a colt tied, whereon never man sat ; 
loose him, and bring him. 

3 And if any man say unto you, Why do ye this ? 
say ye that the Lord hath need b of him ; and straight- 
way he will send him hither. 

4 And they w;ent their way, and found the colt tied 
by the door without in a place where two ways met ; 
and they loose him. 

5 And certain of them that stood there said unto 
them, What do ye, loosing the colt? 

6 And they said unto them even as Jesus had com- 
manded : and they let them go. 

7 And they brought the colt to Jesus, and cast their 
garments on him ; and c he sat upon him. 

8 And many spread their garments in the way : and 
others cut down branches off the trees, and strewed 
them in the way. 

9 And they that went before, and they that followed, 
cried, saying, /? Hosanna ; Blessed d is he that cometh 
in the name of the Lord : 



A.M.4033. 
{ A. D. 29. 

g Je.29.13. 
h re. 52. 12, 
i Jn. 11.28. 
j Ph.3.7..9. 



k Mat.9.22. 
c.o. 34. 



1 or, saved 
thee. 



CHAP. 11. 



a Mat.21.1, 
&c. 
Ln. 19.29, 

&.C. 

Jn.12,14, 

&c. 



b Ac.17.25. 



c Zec.9.9. 



P 



as they 
use J to do 
at the 
feast of 
taberna- 
cles. Le. 
23.40. 
by which 
signs the 
people 
took him 
for the 
Messiah. 



:l Ps.113.26. 



Ver. 52. Made thee whole.— Campbell, " Cured thee." 

Chap. XI. Ver. 1— U. And when they came nigh, &c— The parallel toxt 
of Matthew occurs chap. xx». 16. The limits of Bethany reached to the mount 
of Olives, and joined to those of Bethphage. which reached from the mount to 
the wails of the city. 

Ver. 3. And straightway he will send him— An evidence of the Lord's 
omniscience and power over the hearts and wills of men. 

Ver. 8. Branches off the trees.— It is prohable. from different kinds of trees. 
John, chap. xii. 13. mentions ''palm trees." The late Mr. David Levi gives 
an extract from the Talmud, which mentions that at the feast of Tabernacles 
they c i rried branches of willo'v, and cried " Hosanna !" and the willows thus 
employed were called Hoshanuth. — Lingua Sacra, in Oreb. Morier, in his 
travels through Persia , mentions the scattering of rose leaves, and Harmer 
Roneeivps they '/ivs' nake a part of tnis ceremony. 



FT; 



136 



MARK, XI. 



A. M. 4033. 
A. D. 29 



e Is.9.7. 
Je.33.15.' 

f P3.148.1. 

g Zep.1.12. 
Eze.8.9. 

h Mat.21. 

18,&c. 

i Is.5.7. 

i Mat.2l. 
12,&c. 
Lu. 19.45, 
&c. 

Jn.2.14, 
&c. 

k De.14.25, 
26. 

(j making it 
a tho- 
roughfare 
for com- 
mon use. 

1 Is.56.7. 



mor, a 
ho:ise of 
prayer 
fo'- all 
nations. 

n Je.7.11. 



o Mat.7.28. 
c.1.22. 
Lu.4.32. 

p or, have 
Vie faith 
of God. 



10 Blessed be the kingdom e of our father David, that 
cometh in the name of the Lord : Hosanna in the 
i highest. 

11 And Jesus entered into Jerusalem, and into the 
temple : and s when he had looked round about upon 
all things, and now the even-tide was come, he went 
out unto Bethany with the twelve. 

12 IF And h on the morrow, when they were come 
from Bethany, he was hungry : 

13 And seeing a fig tree afar off having leaves, he 
came, if haply he might find any thing thereon : and 
when he came to it, he found nothing i but leaves ; for 
the time of figs was not yet. 

14 And Jesus answered and said unto it, No man eat 
fruit of thee hereafter for ever. And his disciples 
heard it. 

15 fT And j they come to Jerusalem : and Jesus went 
into the temple, and began to cast out them that 
sold and bought in the temple, and overthrew the 
tables of the k money-changers, and the seats of them 
that sold doves ; 

16 And would not suffer that any man should carry 
any vessel through /? the temple. 

17 And he taught, saying unto them, Is it not l written, 
My house shall be called m of all nations the house of 
prayer ? but ye have made it a den n of thieves. 

18 And the scribes and chief priests heard it. and 
sought how they might destroy him: for they feared 
him, because all the people was astonished °at his 
doctrine. 

19 And when even was come, he went out of the city. 

20 IT And in the morning, as they passed by, they 
saw the fig tree dried up from the roots. t 

21 And Peter calling to remembrance saith unto him, 
Master, behold, the fig tree which lihou cursedst is 
withered away. 

22 And Jesus answering saith unto them, p Have 
faith in God. 



Ver. ltt And now the even-tide toas come, &c. — Our Lord and his disciples 
went to lodge at Bethany— probably at the house of Lazarus. 

Ver. 12—14. And on the morrow— -(That is, " Next morning") when they 
were come from Bethany, &c. 

Ver. 13. If haply—That is, if it might so happen. For the time of Jigs 

was not yet— i. e. of gathering figs ; Campbell, " The fig-harvest." So we 
use the terms " hay-time, or hoy-harvest, hopping-time," &c. This was the 
season to expect fruit. [This declaration, as Dr. Campbell observes, "cannot 
be the reason why there was nothing but, leaves on the tree ; for the fig is of 
that class of vegetables wherein the fruit appears before the leaf. But if the 
words be read as a parenthesis, the aforesaid declaration will be the reason of 
what immediately preceded, that is, of our Lord's looking for fruit on the tree. 
The leaves showed that the figs should not only be formed but well advanced ; 
and the season of reaping being not yet come, removed all suspicion that they 
had been gathered."]— Bagster. 

Ver. 20. And in the morning, &c— ISt. Matthew informs us that this tree 
grew by the way-side ; and was therefore not private, but public property ; 
so that the destruction of it really injured no one.— Our Lord was pleased to 
make use of this miracle to prefigure the speedy ruin of the Jewish nation, on 
account of its unl'ruitfulncss under greater advantages than any other people 
enjoyed at that day ; and, like all the rest of his miracles, it was done with a 
gracious intention— to alarm his countrymen, and induce them to repent.]— 
Bagster. The passage parallel to this is Mat. xxi. 19—22. 



!i 



MARK, XII. 



137 



23 For verily I say unto you, That whosoever <* shall 
say unto this mountain, Be thou removed, and be thou 
cast into the sea; and shall not doubt in his heart, 
but shall believe that those things which he saith 
shall come to pass; he shall have whatsoever he 
saith. 

24 Therefore I say unto you, r What things soever 
ye desire, when ye pray, believe that ye receive them, 
and ye shall have them. 

25 And when ye stand praying, s forgive, if ye have 
ought against any : that your Father also which is in 
heaven may forgive you your trespasses. 

26 But t if ye do not forgive, neither will your Father 
which is in heaven forgive your trespasses. 

27 IT And they come again to Jerusalem : and u as he 
was walking in the temple, there come to him the 
chief priests, and the scribes, and the elders, 

28 And say unto him, By v what authority dqest thou 
these things ? and who gave thee this authority to do 
these things'? 

29 And Jesus answered and said unto them, I will 
also ask of you one w question, and answer me, and I 
will tell you by what authority I do thpse things. 

30 The baptism of John, was it from heaven, or of 
men 1 answer mo. 

31 And they reasoned with themselves, saying, If we 
shall say, From heaven ; he will say, Why then did 
ye not believe him ? 

32 But if we shall say, Of men , ney feared the 
people: for x all men counted John, that he was a 
prophet indeed. 

33 And they answered and said unto Jesus, We 
y cannot tell. And Jesus answering saith unto them, 
Neither do z I tell you by what authority I do these 
things. 

CHAPTER XIT. 

1 In a parable of the vineyard let out to unthankful husbandmen. Christ fore- 
telleth the reprobation of the Jews, and the calling of the Gentiles. 13 Ha 
avoideth the snare of the Pharisees and Herodians about paying tribute to 
Cesar : 18 convinced! the error of the Sadducees, who denied the resurrection : 
23 resolveth the scribe, who Questioned of the first commandment : 35 refu- 
teth the opinion that the serines held of Christ : 33 bidding die people to beware 
of their ambition and hypocrisy : 41 and commendeth the poor widow for her 
two mites, above all. 

A ND he began to speak unto them by parables. 
-^ A a certain man planted a vineyard, and set a 
hedge about it, and digged^ a place for the wine-fat, 
and built a tower, and let it out to husbandmen, and 
went into a far country. 

2 And at the season he sent to the husbandmen a 



A. M. 4033. 
A. D. 29. 

q Mat. 17. 
20. 
Lu.17.6. 



r Mat.7.7. 
Lu.11.9. 
18.1. 

Jn. 14. 13. 
15.7. 
16.21. 
Ja.1,5,6. 



s Mat 6.14. 
Col. 3. 13. 



t Mat. IS 
35. 



u Mat.2l. 
23, &c. 
Ln.20.1, 
&c. 



v Nu.16.3. 
w or, thing. 



x Mat. 3. 5, 
6. 
14.5. 

c.6.20. 



y Is.1.3. 
29.14. 
Je.8.7. 
Ho.4.6. 



z Lu.10.21, 
22. 



CHAP. 12. 

a Mat-21. 
23. 

Lu.20.9, 
&c. 



y 



Ver. 23. Be thou removed, &c. — [This appears to have been a proverbial 
form of speech, to signify the removing ox conquering great difficulties. A 
reoter up of mountains, was a common epithet applied to any Rabbin who 
was an eminent and learned man.] — Bagster. 

Ver. 27—33. And they come again to Jerusalem, &c— ParaPel text, Mat. 
xxi. 23-27. 

Chap. XII. Ver. 1. Built a tower. — Mr. Buckingham, in his late travels, 
'* was particularly struck with the appearance of several small and detached 
towers in the midst of vine-lands, from which watchmen looked out to gu3 v d 
the produce of the lands, even in the present day." 



12* 



138 



MARK, XII. 



A. M. 4033. 
A. D. 29. 



I 



Ca.8.1l. 
Mi.7.l. 
Lu. 12.48. 
Ju.15.1.,8 

c He. 11.37. 

d N3.9.30. 
Je.7.25, 
&c 

e Mat.23. 
37. 

f He.1.1,2. 

p there shall 
be none to 
control us 
in what 
we do. 

g He. 13. 12. 

h Pr.1.24.. 
31. 

Is.5.5..7. 
Da.9.26. 

i Je.17.3. 

y set up his 
church 
among 
the Gen- 
tales. 

j Ps. 118.22. 

k ell. 18. 
Jn.7.30. 

1 Mat. 22. 
15. 

Lu.20.20, 
&c. 

m In value 
of our 
money 
14 cents 
4 mills, as 
Mat.22. 
19. 

n Mat. 17. 
25.. 27. 
Ro.13.7. 
lPe.2.17. 

o Ec. 5.4,5. 
Mai. 1.6. 

p Mat.22. 
23. 

Lu.20.27, 
&c. 

q Ac.23.8. 

r De.25.5. 



servant, that he might receive from the husbandmen 
of the b fruit of the vineyard. 

3 And they caught him, and beat him, and sent him 
away empty. 

4 And again he sent unto them another servant ; and 
at him they cast c stones, and wounded him in the 
head, and sent him away shamefully handled. 

5 And again he sent another; and him they kill- 
ed, and d many others; beating some, and killing 
e some. 

6 Having yet therefore one son, his well-beloved, he 
f sent him also last unto them, saying, They will re- 
verence my son. 

7 But those husbandmen said among themselves, 
This is the heir ; come, let us kill him, and the inhe- 
ritance shall be ours./? 

8 And they took him, and killed him, and cast him 
out £of the vineyard. 

9 What shall therefore the lord of the vineyard do ? 
he will come and h destroy the husbandmen, and will 
igive the vineyard unto y others. 

10 And have ye not read this scripture; The j stone 
which the builders rejected is become the head of the 
corner : 

11 This was the Lord's doing, and it is marvellous in 
our eyes ? 

12 And k they sought to lay hold on him, but feared 
the people : for they knew that he had spoken the 
parable against them: and they left him, and went 
their way. 

13 1T And 1 they send unto him certain of the Pharisees 
and of the Herodians, to catch him in his words. 

14 And when they were come, they say unto him, 
Master, we know that thou art true, ana carest for 
no man : for thou regardest not the person of men, 
but teachest the way of God in truth : Is it lawful to 
give tribute to Cesar, or not ? 

15 Shall we give, or shall we not give ? But he, know- 
ing their hypocrisy, said unto them, Why tempt ye 
me? bring me a m penny, that I may see it. 

10 And they brought it. And he saith unto them, 
Wliose is this image and superscription? And they 
said unto him, Cesar's. 

17 And Jesus answering said unto them, Render to 
Cesar "the things that are Cesar's, and to God ° the 
things that are God's. And they marvelled at him. 

18 IT Then p come unto him the Sadducees, which 
say Q there is no resurrection; and they asked hm, 
saying, 

19 Master, Moses wrote r unto us, If a man's brother 



Ver. 10. The stone which.— [That this passage refers to the Messiah, some 
of the ancient Jews fairly acknowledge. It was literally fulfilled in our Lord, 
who was rejected hy the Jewish builders, hut is hecome the head of the cor- 
ner ; the head of principalities and powers, and ofhis body, the church.] — B. 

Ver. 13—17. And. they send— That is, the Pharisees, that were offended with 
this parable, as aimed at them, sent some of their disciples. 

Ver. 18—27. Then come unto him the Sadducees, &c— This conversation 
is related hy Matthew, chap. xxii. 23—32. 



If 



MARK, XII. 



139 



ll 



! 



die, and leave his wife behind him, and leave no child- 
ren, that his brother s should take his wife, and raise 
up seed unto his brother. 

20 Now there were seven brethren : and the first 
took a wife, and dying left no seed. 

21 And the second took her, and died, neither left he 
any seed : and the third likewise. 

22 And the seven had her, and left no seed : last of 
all the woman died also. 

23 In the resurrection therefore, when they shall rise, 
whose wife shall she be of them? for the seven had 
her to wife. 

24 And Jesus answering said unto them, Do ye not 
therefore err, because ye know not the scriptures, 
neither the power of God 7 

25 Fc? when they shall rise from the dead, they nei- 
ther marry, nor are given in marriage ; but t are as the 
angel j which are in heaven. 

26 And as touching the dead, that they rise : have ye 
not load in the book of Moses, how in the bush God 
spal'.e unto him, saying, u I am the God of Abraham, 
and the God of Isaac, and the God of Jacob ? 

2/ He is not the God of the dead, but the God of the 
living : ye v therefore do greatly err. 

23 H And w one of the scribes came, and having heard 
them reasoning together, and perceiving that he had 
answered them well, asked him, Which is the first 
oommandment of all '? 

29 And Jesus answered him, The first of all the com- 
"nandments is, x Hear, O Israel ; The Lord our God is 
3ne Lord : 

30 And thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy 
mind, and with all thy strength : this is the first 
commandment. 

31 And the second is like, namely this, Thou >' shalt 
love thy neighbour as thyself There is none other 
commandment greater than these. 

32 And the scribe said unto him, Well, Master, thou 



A. M. 4033. 
A. D. 29. 

s Ru.1.11, 
13. 



t lCo.15. 
45. 53. 



ii Ex.3.6. 
v ver.21. 



w Mat.22. 
35. 



x De.6.4.5. 
Lu. 10.27. 



O every fa- 
culty 
should be 
employ- 
ed, every 
energy of 
the soul 
roused, in 
the feeling 
and ex- 
pression 
of love to 
Him. 



y Le.19.13. 
Mat.22. 
39. 
Ro.13.9. 



Vcr. 24. Do ye not therefore err. — [As the five books of Moses were the 
only Scriptures which the Sudducees admitted as divine, our Lord confutes 
them by an appeal to these Books, and proves that they were ignorant of those 
very writings which they professed to hold sacred. In Avoda Zara, and San- 
Jiedrim, it is said, " These are they which shall have no part in the world to 
come : those who say, the Lord did not come from heaven ; and those who 
•say, the resurrection cannot be proved out of the Law." Our Lord not only 
rectified their opinions, but so explained the doctrine, as to overthrow the erro- 
neous decision of the Pliarisees, that if two brother's married one woman, she 
should be restored at the resurrection to the Jii'st.] — Bagster. 

Ver. 29. The Lord our God is one Lord.— This passage in the Greek is quo- 
ted literally from the LXX. of Deut. vi. 4. The word Lord in Greek is Ku- 
rios. but in Hebrew Jehovah. The passage in both Testaments is translated 
as a single proposition ; but the best critics in both places divide it into two, 
thus: " Jehovah our Elohim, Jehovah is one." So Ainsworth : or as in the 
LXX. and this verse, " The Lord is our God ; the Lord is one ;" Kurios here, 
as generally, answering to Jehovah. So Vitringa, Campbell, Doddridge, 
&c. Dr. Lighr foot remarks, that our Lord here quotes to the Jews one of the 
texts inscribed on their phylacteries. 

Ver. 32. Well, Master, thou hast said the truth.— Doddridge, "Truly, 

Master, thou hast spoken well." For there is one God. — " God" (Theos) is 

wanting in the Alexandrian and three other ancient MSS.. besides many others ; 



140 



MARK, Xffl. 



A. M. 4033. 
A. D. 29. 



z De.4.39. 
ls.45.5,6, 
14. 
46.9. 

a ISa. 15.22 
Ho. 6.6. 
Mi.6.6..£ 

fc Mat.22. 
46. 

c Mat.22. 
41. 

Lu.Q0.41, 
&c. 

d 2 Sa.23.2. 
2Ti.3.16. 

e Ps.110. 1. 

f 3.4.2. 

g Mat.23.1. 
Lu.20.46, 
&c. 

h Lu. 11.43. 

i 2Ti.3.6. 

j Lu.21.1, 

&c. 

k apiece of 
brass 

see Mat. 
10.9. 

1 7th part 

of that 

piece of 

brass 

money. 

m2Cc.8.2, 
12. 

n lCh.29. 
3,17. 
2 Ch.24. 
10. 

o De.24.6. 



hast said the truth : for there is one God ; an^ z there 
is none other but he : 

33 And to love him with all the heart, and with all the 
understanding, and with all the soul, and with all the 
strength, and to love his neighbour as himself, is 
a more than all whole burnt-oflferings and sacrifices. 

34 And when Jesus saw that he answered discreetly, 
he said unto him, Thou art not far from the kingdom 
of God. And no man after that durst ask him b any 
question. 

35 51 And c Jesus answered and said, while he 
taught in the temple, How say the scribes that Christ 
is the son of David ? 

36 For David himself said by d the Holy Ghost, The 
e Lord said to my Lord, Sit thou on my right hand, 
till I make thine enemies thy footstool. 

37 David therefore himself calleth him Lord ; and 
whence is he then his son? And the common people 
heard him gladly. 

38 IF And he said unto them fin his doctrine, Beware 
s of the scribes, which love to go in long clothing, and 
love salutations in the market-places, 

39 And h the chief seats in the synagogues, and the 
uppermost rooms at feasts : 

40 Which devour widows' » houses, and for a pretence 
make long prayers : these shall receive greater dam- 
nation. 

11 IT And j Jesus sat over against the treasury, and 
beheld how the people cast k money into the treasury : 
and many that were rich cast in much. 

42 And there came a certain poor widow, and she 
threw in two l mites, whieh make a farthing. 

43 And he called unto him his disciples, and saith 
unto them, Verily I say unto you, That m this poor 
widow hath cast more in, than all they which have 
cast into the treasury : 

44 For all they did cast in of their n abundance; but 
she of her want did cast in all that she had, even all 

«-* her living. 

CHAPTER XIII. 
I Christ fovetelleth the destruction of the temple : 9 the persecutions for the gos- 
pel : 10 that tl>e gospel nmst be preaclied to all nations : 14 that great calami- 
ties shall happen to the Jews: 24 and the manner of his coming to judgment 
32 the hour whereof being known to none, every man is to watch a-nd pray, 



that we be not found unprovided, when he eotneth to each one particularly by 
death. 

ND ■ as he went out of the temple, one of his 
disciples saith unto him, Master, see what man- 



Mb". 

A 



ner of stones and what buildings are here} 



CHAP. 13. 

a Mat.24.1, 
&c. 
Ln.21.5, 

&c. 

&nd in several ancient versions* It must, however, be necessarily understood 
unless we supply, instead of it, Kurios, or Jehovah, as Parkh urst does. 

Ver. 41. Cast money into the treasury.— Marg. " Brass money ;" answer- 
ing to our copper; but it is difficult to state the exact value of these pieces, as 
they were of different sizes, and changed their value with time and circum- 
stances. It is probable the Fbarisees gave large pieces of brass, instead of 
small silver, as making a greater chink. These are supposed to be nearly iA' 
the value of our sixpence, and much, or many of these brass pieces, would 
make a great sound. 

Chap. XI11. Ver. 1—23. And as he went out oj the temple, &c— For the 
corresponding predictions of Matthew, see cbap. xxiv. 1—23. 

Ver. 1. See what manner. — [Tacitus applies to the temple the terms im- 



ii 



$ 



MARK, XIII. 



143 



A. M. 4033. 
A. D. 29. 



2 And Jesus answering said unto him, Seest thou 
these great buildings ? b there shall not be left one 
stone upon another, that shall not be thrown 
down. 

3 < JT And as he sat upon the mount of Olives over 
against the temple, Peter and James and John and 
Andrew asked him privately, 

4 Tell us, when shall these things be ? and what 
shall be the sign when all these things shall be ful- 
filled ? 

5 And Jesus answering them began to say, Take 
c heed lest any man deceive you : 

6 For many shall come din my name, saying, I am 
Christ ; and shall deceive many. 

7 And when ye shall hear of wars and rumours of 
wars, be e ye not troubled : for such things must needs 
be; but the end shall not beyet. 

8 For nation shall rise against nation, and kingdom 
against kingdom : and there shall be earthquakes in 
d»vers places, and there shall be famines and troubles : 
these are the beginnings of f sorrows. 

9 But take heed to yourselves : for they s shall deliver 
you up to councils ; and in the synagogues ye shall be 
beaten : and ye shall be brought before rulers and 
kings for my sake, for a testimony against them. 

10 And h the gospel must first be published among all 
nations. 

11 But when they shall lead you, and deliver you up, 
take no thought beforehand what ye shall speak, 
neither do ye premeditate: but whatsoever shall be 
given you in that hour, that speak ye : for it is not ye 
that speak, but i the Holy Ghost. 

12 Now the brother j shall betray the brother to death, 
and the father the son ; and children shall rise up 
against their parents, and shall cause them to be put 
to death. 

13 And ye shall be hated k of all men for my name's 
sake : but he i that shall endure unto the end, the 
same shall be saved. 

mensce opulent ice : and Josephus says, " that it was, of all buildings he had 
seen or heard of, the most wonderful for its size, structure, and magnificence," 
and states that the " stones were white and strong, fifty feet long, twenty-four 
broad, and sixteen in thickness."] — Bagster. 

Ver. 8. These are the beginnings of sorrows. — The margin of our bibles re- 
marks, that the original word for sorrows imports " the pains of a woman in 
travail." See Rom. viii. 22. 

Ver. 9. Councils. — [Sanhedrims, the grand national council, and smaller 
courts of judicature in each city : see on Mat. v. 22.1 — Bagster. For a tes- 
timony against them.— So Doddridge. But Campbell renders it "to them/," 
referring to Mat. xxiv. 14. Both senses are just. The first preachers of the 
gospel were witnesses for Christ to "rulers and kings ;" and when their wit- 
ness was rejected, then they became witnesses against them. See chap. vi. 
verse I'.. 

Ver. It. Take no thought beforehand.— See note on Mat. vi. 25. It would 
be a ;?ross perversion of Scripture to apply this, as some have done, to minis- 
fcerialstudies, as an encouragement to idleness in preachers : but when pre- 
vented from study, either by the opposition of their enemies, or by the multi- 
plicity of the labours to which they have in providence been called, and still 
more under circumstances of persecution— these words have afforded rational 
sunport and consolation to many, and have been, in some instances, remark- 
ably fulfilled. 



b Lu.lQ.44. 

c Je.29.8. 
Ep.5.6. 
2 Th.2.3. 
Re.20.7,8. 

d Ac.5.36.. 
39. 
Un.4.1. 



Ps27.3. 
4*; 1.2. 
Pi. 3.25. 
Jn.14.1, 
27. 



f The word 
in the 
original 
importetfr 
the pains 
of a wo- 
man in 
travail. 

s Mat. 10. 
17,&c. 
Re. 2. 10. 



h Mat.28. 
19. 
Re.14.6. 

i Ac.2.4. 
4.8.31. 
6.10. 

j Mi.7.6. 

lc Lu.6.22. 
Jn.17.14. 

1 Da. 12. 12. 
Re.2.10. 



r 



142 



MARK, XIII. 



A. M. -1033. 
A. D. 29. 



m Da.y.27. 



n Da. 12. 1. 

Joel 2.2. 



c Lu. 17.23. 



p 2 Pe.3.17. 



q Da. 12.1. . 
Zep.1.15. 
..17. 



r Is. 13. 10. 

24.20,23. 

Je.4.23. 

2Pe.3.10, 

12. 

Re. 6.12.. 

14. 

20.11. 



s Da.7.9..t4 
Mat. 16. 
27. 

2130. 
c.14.62 
Acl.ll. 
lTh.4.16. 
2Th.l.7, 
'0. 
Re. 1.7. 



( 



t is. 40 a 



14 But when ye shall see the abomination of desola- 
tion, spoken of m by Daniel the prophet, standing 
where it ought not, (let him that readeth understand,) 
then let them that be in Judea flee to the mountains: 

15 And let him that is on the house-top not go down 
into the house, neither enter therein, to take anything 
out of his house : 

16 And let him that is in the field not turn back 
again for to take up his garment. 

17 But wo to them that are with child, and to them 
that give suck in those days ! 

18 And pray ye that your flight be not m the winter. 

19 For n in those days shall be affliction, such as 
was not from the beginning of the creation which 
God created unto this time, neither shaM be. 

20 And except that the Lord had shortened those 
days, no flesh should be saved : but for the elect's sake, 
whom he hath chosen, he hath shortened the days. 

21 And then if any man shall say to you, Lo, °here 
is Christ ; or, lo, he is there ; believe him not : 

22 For false Christs and false prophets shall rise, 
and shall show signs and wonders, to seduce, if it were 
possible, even the elect. 

23 But p take ye heed : behold, I have foretold you all 
things. 

24 TF But in those days, after that ^ tribulation, the 
sun shall be darkened, and the moon shall not give 
her light, 

25 And r the stars of heaven shall fall, and the pow- 
ers that are in heaven shall be shaken. 

26 And s then shall they see the Son of man coming 
in the clouds with great power and glory. 

27 And then shall he send his angels, and shall ga- 
ther together his elect from the four winds, from the 
uttermost part of the earth to the uttermost part of 
heaven. 

28 Now learn a parable of the fig tree \ When her 
branch is yet tender, and putteth forth leaves, ye 
know that summer is near : 

29 So ye in like manner, when ye shall see these 
things come to pass, know that it is nigh, even at 
the doors. 

30 Verily I say unto you, that this generation shall 
not pass, till all these things be done. 

31 Heaven and earth shall pass away : but * my 
words shall not pass away. 

32 IT But of that day and that hour knoweth no 
man, no, not the angels which are in heaven,, neither 
the Son, but the Father. 



Ver. 32. Of that day and thathonr — Cainpbelf, " or hour :" which he docs 
not hesitat e to admit as the true reading, supported hy the most and best MSS. , 
and ancient versions. Hour being distinguished from day, marks the precise 

time. Neither the, Sow.— This is parallel to Matthew's expression, "But 

the Father only ;" the only question is, can lh\a be explained in consistency, 
with the doctrine of Christ's divinity? Many solutions of this difficulty have 
been proposed. i 

The more general, and, as we think, just interpretation is, that though theim 
man nature of Christ was joined to the divine ; yet, as infinite attributes coui d 



MARK, XIV 



143 



33 Take u ye heed, watch and pray : fo-T ye know not 
when the time is. 

34 For the Son of man is as a man taking a far 
; ourney, who left his house, and gave authority to 
liis servants, and to every man his work, and com- 
manded the porter to watch. 

35 Watch ye therefore : for ye know not when the 
master of the house cometh, at even, or at midnight, 
or. at the cock-crowing, or in the morning: 

36 Lest coming suddenly he find you v sleeping. 

37 And what I say unto you I say unto ail, w Watch. 

CHAPTER XIV. 

1 A conspiracy against Christ. 3 Precious ointment is .poured on his head by a 
womnn. 10 Judas selietli his Master for money. 12 Christ hims>elf Yoreteiieth 
now he shall be betrayed by cne of his disciples: 22 after the passover pre- 
pared, and eaten, insututeth his supper: 26 dechtreth aforehand the flight of 
all his disciples, and Peter's denial. 43 Judas betrayeth him with a kiss. 
46 He is apprehended in the garden, 53 falsely accused, and impiously con- 
demned ot the Jews' council : 65 sliamef-ully abused by theni : 66 and thrice 
denied of Peter. 

AFTER two days was the feast of the passover, 
. and of unleavened bread : And the chief priests 
and the scribes sought how they might take him by 
craft, and put him to death. 

2 But they said, Not on the feast day, lest there be 
an uproar of the people. 

3 IT And ? - being in Bethany in the house of Simon the 
leper, as he sat at meat, there came a woman having 
3n alabaster box of ointment of b spikenard very pre- 
cious ; and she brake the box, and poured it on his head. 



A. M. 4033. 
A. D. 29. 

u Mat.24. 
42. 

25.13. 
Lu. 12.40. 
21.34. 
Ro.13.ll, 
12. 

1 Th.5.6. 
Re. 16. 15. 



v Mat.25.5. 



w ver. 33,35. 



CHAP. 14. 



a Mat 26. 
6.&c. 
L'u.7.37 
Jn.12.1, 
&c 



b or,jmre 
n&rd; or, 
liquid 
nard. 



not be communicated to a finite mind, so the soul of Jesus could be no more 
omniscient than omnipresent ; and therefore might not, at this period, know 
the precise day and hour here spoken of. This sense is saably defended by 
Dr. Pije Smith, that we shall present our readers with a short extract or two 
from his valuable work. 

After remarking that the " intellectual attainments of Jesus were partly ac- 
quired by diligence in the use of proper means," but chiefly communicated by 
the Holy Spirit (Isa. x-i. 2, 3.) he adds, " All the knowledge which his offices 
required, or to the use of which his commission extended, he unquestionably 
enjoyed (on earth ;) but beyond this sphere, there is an indefinite field for the 
acquisition of new knowledge, as well asef higher felicity in his glorified state. 

' The Scriptures appear to us, on the ene hand, to teech the existence of 
such a union as produces a personal oneness ; and on the jther, to exclude the 
notion of transmutation, or confusion, of the essential properties of either na- 
ture with respect to the other. It follows that, whatever communication of 
supernatural qualities, powers, or enjoyments, was made by the indwelling di- 
vinity to the man Christ Jesus," it was made in various degrees, and on suc- 
cessive occasions, as the divine wisdom iudged fit ; and this necessary limit- 
ation would apply to times or seasons which the Father has put in his own 
power, (Acts i. 7,) "as mach as to any other conceivable class of objects." 
Messiah, vol. ii. 

It is no part of the prophetic office— nor of the ministry of angels, nor of 
the commission of Christ, to gratify men's curiosity. " After all, what more 
real difficulty presents itself in this case, than in that where Jesus is said 
to have increased in wisdom? Luke ii. 52. If he did possess a nature really 
human, that nature was capable, of course, of progressive improvement and 
knowledge. And there is no proper method, as it appears to me, of solving the 
difficulty, as the text stands, but by appropriating, as in other cases, the ex- 
pression to that nature, of which the assertion made«an be predicated." Stu- 
arts Letters. 

Ver. 35. At evtn, or at midnight, or at the cock-crowing, or in the morn- 
ing.—" These are the four night watches, answering with us to the hours of 
nine and twelve at night, and three and six in the morning." — Campbell. 

Chap. XIV. Ver. 1— 11. After two days— So Mat. xxvi. 2—16. 

Ver. 3. An alabaster box.— So called, as Parkhurst thinks, from their being 
made of alabaster stone. And she brake.— Campbell, "Brake open" the 



I 



r, 



144 



MARK, XIV. 



A. M. 4033. 
A. D. 29. 



c See Mat. 
18.28. 



d D&15.U. 







if she had 

known 
any bet- 
ter way 
of ex- 
pressing 
her love 
and ho- 
nour to 
me, she 
would 
have 
chosen it. 



* Mat.26. 
14,&c. 
Lu.22.3, 
&c. 



f Jn.13.2. 

g 1 Ki.21.20 
Pr.1.10.. 
16. 



h Ex. 12. 8, 
&c. 



l or, tacru 
Jiced. 



j c. 11.2,3. 
He.4.13. 



k Jn. 11.28. 
13.13. 



1 Re. 3 20. 



mJn.16 4. 



4 And there were some that had indignation within 
themselves, and said, Why was this waste of the 
ointment made ? 

5 For it might have been sold for more than three 
hundred c pence, and have been given to the poor. 
And they murmured against her. 

6 And Jesus said, Let her alone ; why trouble ye 
her ? she hath wrought a good work on me. 

7 For d ye have the poor with you always, and when- 
soever ye will ye may do them good : but me ye have 
not always, 

8 She hath done what, she could : she is come afore- 
hand to anoint my booy to the burying. 

9 Verily I say unto you, Wheresoever this gospel shall 
be preached throughout the whole world, this also 
that she hath done shall be spoken of for a memorial 
/?ofher. 

10 IT And f Judas Iscariot, one of the twelve, went 
unto the chief priests, to betray f him unto them. 

11 And when they heard it, they were glad, and 
promised to give him ° money. And he sought how 
he might conveniently betray him. 

12 IT And the first day of h unleavened bread, when 
they i killed the passover, his disciples said unto him, 
Where wilt thou that we go and prepare that thou 
mayest eat the passover ? 

13 And he sendeth forth two of his disciples, and 
saith unto them, Go j ye into the city, and there shall 
meet you a man bearing a pitcher of water : follow 
him. 

14 And wheresoever he shall go in, say ye to the 
good man of the house, The Master k saith, Where is 
the guest-chamber, where I shall eat l the passover 
with my disciples ? 

15 And he will show you a large upner room furnish- 
ed and prepared : there make ready for us. 

16 And his disciples went forth, and came into the 
city, and found m as he had said unto them : and they 
made ready the passover. 

17 And in the evening he cometh with the twelve. 

18 And as they sat and did eat, Jesus said, Verily I 



box. Probably it was somehow sealed; as bottles often are with us, to prevent 
evaporation. See Harmer. 

Ver. 5. Three hundred pence.— About $41,50 of our money. 

Ver. 8. She hath done ivhat.—V It appears to me more probable," says Dr. 
Doddridge, "that Matthew and Mark should have introduced this story out 
of its place ; that Lazarus, if he made this feast, (which is not expressly said by 
John,) should have made use of Simon's house, as more convenient ; and that 
Mary should have poured this ointment on Christ's head and body, as well as 
on his feet ; than that, within the compass of four days, Christ should have 
been twice anointed with so costly a perfume ; and that the same fault 3hould 
be found with the action, and the same value set upon the ointment, and the 
same words used in defence of the woman, and all this in the presence of many 
of the same persons : all which improbable particulars must be admitted, if 
the stories be considered as different." The rebuke which Judas received from 
Christ at this unction determined him in his resolution to betray his Master : 
and, therefore, Christ's rebuke, and Judas's revenge, are united, as cause ana 
effect, by Matthew and Mark.l— Bagster. 

Ver. 12—26. And the first day of unleavened tread, when they killed, &c. 
—The passage paraJel to this section is Mat. xxvi. 17—25. 






MARK, XIV. 



145 



say unto you, One of you which eateth n with me shall 
belray me. 

19 And. they began to be sorrowful, and to say untoi 
him one by one, Is it I ? and another said, Is it 1 1 

20 And he answered and said unto them, It is one of 
the twelve, that dippeth with me in the dish. 

21 The Son of man indeed goeth, as it is written of 
him : but wo to that man by whom the Son of man 
is betrayed ! good ° were it for that man if he had 
never been born. 

22 ir And p as they did eat, Jesus took bread, and 
blessed, and brake it, and gave to them, and said,Take, 
<J eat : this is my body. 

23 And he took the cup, and when he had given 
thanks, he gave it to them : and they all drank of it. 

24 And he said unto them, This r is my blood of the 
new testament, which is shed for many. 

25 Verily I say unto you, I will drink no more of the 
fruit of the vine, until that day that I drink it s new in 
the kingdom of God. 

26 IT And when they had sung a l hymn, they went 
out into the mount of Olives. 

27 And Jesus saith unto them, All ye shall be offend- 
ed because of me this night : for it is written, u I will 
smite the shepherd, and the sheep shall be scattered. 

28 Bat v after that I am risea, I will go before you 
into Galilee. 

29 But w Peter said unto him, Although all shall be 
offended, yet will not I. 

30 And Jesus saith unto him, Verily I say unto thee, 
That this day, even in this night, before the cock crow 
twice, thou shalt deny me thrice. 

31 But he spake the more vehemently, If I should 
die with thee, I will not deny thee in any wise. Like- 
wise also said they all. 

32 IT And x they came to a place which was named 
Gethsemane: and he saith to his disciples, Sit ye 
here, while I shall pray. 

33 And he taketh with him Peter and James and 
John, and began to be sore amazed, and to be very 
heavy: 

34 And saith unto them, Mv ^soul is exceeding sor- 
rowful unto death : tarry ye here, and watch. 

35 And he went forward a little, and fell on the 
ground, and prayed z that, if it were possible, the hour 
might pass from him. 

36 And he said, a Abba, Father, all things arc possi- 
ble unto thee; take away this cup from me: never- 
theless, b not what I will, but wtiat thou wilt. 

37 And he cometh, and hndeth them sleeping, and. 



A. M. -4033 
A. D. 29. 

n Ps.41.9. 
55.13,14. 

n Mat. IS, 
6,7. 

p Mat. 2a 
2S,&e. 
Lu.22.19. 
lCo.ll. 

23,&c. 

q Jn.6.43.. 

53. 



r 1 Co. 10. 
16. 
Jn.6.53. 



s Joe! 3.18. 
Am.9.13, 
14. 



t or,psalm. 
ii Zee. 13.7. 

v c.16.7. 



w Mat.26. 
33,34. 
Lu.22.33, 
34. 

Jn. 13.37, 
33. 



x Mat.26. 
36.&c. 
I -u. 22.39, 
&c. 
J n. 18.1, 



y Jn. 12.27. 
z He.5.7. 



a Ro.8.15. 
Ga.4.6. 



b Ps.40.8. 
Jn.4.34. 
5.30. 
6.38,39. 
18.11. 
11?. 2.8. 



Vcr. 22. This is my body — [That is, this represents my body ; the substan- 
tive verb, whether expressed or understood, being often equivalent to signifies 
or represents .]—Bagster. 

Ver. 26. A hymn— or " Psalm." 

Ver. 27—42. And Jesus saith unto them, &c— See the parallel text in Mat. 
xxvi. 26—46. But the order is somewhat different. 

Verses 33, 34 Soreamazed, &c. — " Being seized with grief and horror, said 
. to them, My soul is overwhelmed with a deadly anguish." 



\ 



13 



146 



MARK, XIV. 



A. M. 4033. 
A. D. '29. 



c Ro.7.18. 
2-5. 
Ga.5.17. 



d Jn.7.30. 
8.20. 
13.1. 



e Mat.26. 
47. 

Lu. 22.47, 
&c. 

J n. 18.3, 
&c. 



f Ps.3.1,2. 
g Ps.2.2. 



h 2 Sa.20.9. 
Ps.55.21. 
Pr.27.6. 



i Lu.6.46. 



i Pe.22.1, 
&c. 

Is.53.3, 
&c. 
Lu.21.44. 



k Ps.88.8. 
Is. 63.3. 
ver.27. 



1 c.13.16. 



m Mat.26. 
57,&c 
Lu.2254, 
&c. 

Jn. 18.13, 
&c. 



saith unto Peter, Simon, sleepest thou? couldest not 
thou watch one hour ? 

38 Watch ye and pray, lest ye enter into temptation. 
The c spirit truly is ready, but the flesh -is weak. 

39 And again he went away, and prayed, and spake 
the same words. ' 

40 And when he returned, he found them asleep 
again, (for their eyes were heavy,) neither wist they 
what to answer him. 

41 And he cometh the third time, and saith unto 
them. Sleep on now, and take your rest : it is enough, 
the d hour is come; behold, the Son of man is betray- 
ed into the hands of sinners. 

42 Rise up, let us go ; lo, he that betrayeth me is at 
hand. 

43 TT And e immediately, while he vet spake, cometh 
Judas, one of the twelve, and with nim a great multi- 
tude f with swords and staves, from the s chief priests 
and the scribes and the elders. 

44 And he that betrayed him had given them a token, 
saying. Whomsoever I shall h kiss, that same is he ; 
take him, and lead him away safely. 

45 And as soon as he was come, he goeth straightway 
to him, and saith, i Master, master;; and kissed him. 

46 And they laid their hands on him, and took him. 

47 Angl one of them that stood by drew a sword, 
and smote a 1 servant of the high priest, and cut on 
his ear. 

48 And Jesus answered and said unto them, Are ye 
come out, as against a thief, with swords and with 
staves to take me? 

49 I was daily with you in the temple teaching, and 
ye took me not : but the scriptures jmust be fulfilled. 

50 And k they all forsook him, and fled. 

51 And there followed him a certain young man, 
having a linen cloth cast about his naked body ; and 
the young men laid hold on him : 

52 And he left J the linen cloth, and fled from them 
naked. 

53 fT And m they led Jesus away to the high priest : 
and with him were assembled all the chief priests ar.d 
the elders and the scribes. 

54 And Peter followed him afar ofT, even into the 
palace of the high priest : and he sat with the ser- 
vants, and warmed himself at the fire. 

55 And the chief priests and all the council sought 
for witness against Jesus to put him to death ; and 
found none. 



Ver. 51. A certain young m an, 8ic.—" Though this incident may not appear 
of great moment, (says Dr. Campbell,) it is, in my opinion, one of those circum- 
stances which we call picturesque ; which, though in a manner unconnected 
with the story, enlivens the narrative, and adds to its credibility. It must have 
been late in the night, when (as has been very probably conjectured) some 
young man, whose house lay near (be garden, being roused out of sleep by the 
noise of the soldiers and armed retinue passing by, got up. and stimulated by 
curiosity, wrapped himself (as Casaubon supposes) in the cloth in which he 
had been sleeping, and ran after them. This is such an incident as is very 
likely to have happened, but most unlikely to have been invented." 



IP 



MARK, XIV 



147 



56 For n many bare false witness against him, but] 
their witness agreed not together. * 

57 And there arose certain, and bare false witness 
against him, saying, 

58 We heard him say, I will ° destroy this temple 
that is made with hands, and within three days I will 
build another made without hands. 

59 But neither so did their witness agree together. 

60 And p the high priest stood up in the midst, and 
asked Jesus, saying, Answerest thou nothing? what 
is It ichich these witness against thee ? ' 

61 But <J he held his peace, and answered nothing. 
Again the high priest asked him, and said unto him, 
Art thou the Christ, the Son of the Blessed \ 

62 And Jesus said, I am : and r ye shall see the Son 
of man sitting on the right hand of power, and coming 
in the clouds of heaven. 

63 Then the high priest rent s his clothes, and saith, 
What need we any farther witnesses ? 

64 Ye have heard the blasphemy: what think ye? 
And they all condemned him to be guilty of death. 

65 And some began to spit l on him, and to cover his 
face, and to buffet him, and to say unto him, Prophe- 
sy : and the servants did strike him with the palms 
of their hands. 

66 IT And u as Peter was beneath in the palace, there 
cometh one of the maids of the high priest : 

67 And when she saw Peter warming himself, she 
looked upon him, and said, And thou also wast with 
Jesus of Nazareth. 

68 But he v denied, saying, I know not, neither 
understand I what thou sayest. And he went out in- 
to the porch ; and the cock crew./? 

69 And a maid saw him again, and began to say to 
them that stood by, This is one of them. 

70 And he denied it again. And a little after, they that 



A. M. 4033- 
A. D. 29. 



n Ps.3S.il. 

o c.15.29. 
Jn.2.19. 



p Mat.26. 
62.&C. 



q Ps.39.9. 
Is.53.7. 

1 Pe.2.23. 



r Da.7.13. 
Mat 24. 
30. 

26. G4. 
Lu.22.S9. 
Re. 1.7. 



s Is.37.1. 



t Is.50.6. 
c.15.19. 



u Mat. 25. 
69, fee. 
Lu.22.55, 
&c. 

J n. 18. 16, 
&c. 



v 2 Ti.2.12. 
13. 



p which 
was about 
midnight. 



Ver. 56. Agreed not together.— Campbell, " Was insufficient." So ver. 59. 

Ver. 53. Build another made without hands. — It is observable that Mat- 
thew omits the latter elause, and in this probably the witnesses disagreed ; 
though, had they agreed, it could not have amounted to a capital charge. 

Ver. 61. Son of the Blessed. — The high priest used probably both noun and 
adjective. Matthew records one, and Mark the other ; but this makes no con- 
tradiction. The Jews, when they name God, generally add blessed for ever, 
and by the Blessed, they meant God the Father. , 

Ver. 62. The Son of man.— {The passage of Daniel, to which our Lord re- 
fers, was always considered by the Jews as a description of tho Messiah. In 
Zohar, it is said, referring to this prophecy, " This is the King Messiah." Our 
Saviour, therefore, now in his lowest state of humiliation, asserted his claims 
as the Messiah, who shall appear in the clouds of heaven, as the judge of the 
world. ] —Bagster. 

Ver. 65. And to cover his face — Which Luke calls blind-folding. See note 
on Matthew xxvi. 68. 

Ver. 66—72. And as Peter was beneath, &c. — The parallel text to this is 
Mat. xxvi. 69 — 75. If Peter had any superintendance of Mark's trospel. as our 
Introduction supposes, it is plain he wished not to conceal or palliate his guilt, 
for Mark records the three denials of his Master ; the last time with oaths and 
curse? . 

Ver. 63. Into the porch,— Doddridge, "Portico." 

Ver. 69. And a maid— That is, as Matthew expresses it, " another maid." 

Ver. 70. They that stood by. — Several by-standers seem to have accused 
him. — Thy speech agrecih thereto. ["Thy dialect," or mode of speech. 
From various examples produced by Liglitfoot and Seho&igen, it appears that 



148 



MARK, XV. 



A. M. 4033. 
A. D. 29. 






v Ac. 2,7. 



x or, he 
wept 
abun- 
dantly ; 
or, lie be- 
gan to 
weep. 



y 2CO.7.10. 



CHAP. 15. 



a Ps.2.2. 

Mat.27.1, 

&c. 

Lu.23.1, 

&c. 

Jn.18.28, 
&c. 

Ac.3 13. 
4.26. 



b Is. 537. 
J n. 19.9. 



Mat.27. 
15. 

Lu.23.17. 
J n. 18.39. 



stood by said again to Peter, Surely thou art one of them : 
for thonart a w Galilean, and thy speech agreeth thereto. 

71 But he began to curse and to swear, saying, I 
know not this man of whom ye speak. 

72 And the second time the cock crew. And Peter 
called to mind the word that Jesus said unto him, Be- 
fore the cock crow twice, thou shalt deny me thrice. 
And x when he thought thereon, he y wept. 

CHAPTER XV. 

1 Jesus brought bound, and accused before Pilate. 15 Upon the clamour of the 
common people, the murderer Barabbas is loosed, and Jeeus delivered up to be 
crucified. 17 He is crowned with thorns, 19 spit on, and mocked: 21 fainted". 
in bearing his cross: 27 hangeth between two thieves: 29 sufteretli the tri- 
umphing reproaches of the Jews: 39 but confessed by the centurion to he the 
Son of God : 43 and is honourably buried by Joseph. 

A ND straightway in the morning the chief priests 
-£*- held a a consultation with the elders and scribes 
and the whole council, and bound Jesus, and carried 
him away, and delivered him to Pilate. 

2 And Pilate asked him, Art thou the King of the 
Jews 7 And he answering said unto him, Thou say- 
est it. 

3 And the chief priests accused him of many things: 
but he answered nothing. 

4 And Pilate asked him again, saying, Answerest 
thou nothing? behold how many things they witness 
against thee. 

5 But b Jesus yet answered nothing; so that Pilate 
marvelled. 

6 IT Now c at that feast he released unto them one 
prisoner, whomsoever they desired. 

7 And there was one named Barabbas, which lay 
bound with them that had made insurrection with 
him, who had committed murder in the insurrection. 

8 And the multitude crying aloud began to desire him 
to do as he had ever done unto them. 

9 But Pilate answered them, saying, Will ye that I re- 
lease unto you the King of the Jews ? 



the Galileans used a very corrupt dialect and pronunciation ; interchanging the 
gutturals, and other letters, and so blending or dividing words as to render 
them unintelligible, or convey a contrary sense. Thus, when a Galilean would 
have asked, " whose is this lamb," he pronounced the first word so confusedly 
that it could not be known whether he meant chamor, " an ass," chamar, 
" wine," dinar, " wool," or immar, " a lamb." A certain woman, intending 
ro say to a. judge, " My lord, 1 had a picture which they stole ; and it was so 
great, that if you had been placed in it, your feet would not have touched the 
ground," so spoiled it by her pronunciation, that her words meant, " Sir slave. 
I had a beam, and they stole thee away ; and it was so great, that if they had 
hung thee on it, thy feet would not have touched the ground."]— Bagster. 

Ver. 71. Began to curse and to swear.— Doubtless to prove thereby that he 
was not a disciple. Let all profane persons consider this ! 

V Q r. 72. Before the cock crow twice.— Peter denied his Master before the 
cock c: ,Q w the first time (ver. 68 ;) but he denied him three times before the 

cock crew *wice. And when he thought thereon, he wept— Can, \>Hll 

says, " There are not many wor.ils in Scripture which have undergone n, ore 
interpretations than this term idpibalon.) Our translators give two of those 
in the margin. 1. " He went abundantly." 2. "He began to weep." 3. Dod- 
dridge reads, " Covering (his head) he went out," <fec, and many more may 
he seen in Campbell, who, however, returns nearly to the sense of thecommen 
version, and renders it, " He thought carefully thereon with tears." 

Chap. XV. Ver. 1. The whole council.— Doddridge and Campbell, " San- 



hedrim." 

Ver. 5. Yet answered nothing— That is, to the charges of the Jews. 
had only answered to the high priest and Roman governor. See ver. 2. 



He 



rt£J» 



MARK, XV. 



149 



10 For he knew that the chief priests had delivered 
him for q envy. 

11 But the chief priests moved the people, that he 
should rather e release Barabbas unto them. 

12 And Pilate answered and said again unto them, 
What will ye then that I shall do unto hijn whom ye 
call the King f of the Jews % 

13 And they cried out again, Crucify him. 

14 Then Pilate said unto them, Why, what evil 
s hath he done? And they cried out the more exceed- 
ingly, Crucify him. 

15 And so Pilate, willing to content the people, released 
Barabbas unto them, and delivered Jesus, when he 
had scourged him to be crucified. 

16 IF And h the s.Adiers led him away into the hall, 
called Pretorium ; and they call together the whole 
band. 

17 And they clothed him with purple, and platted 
a crown of thorns, and put it about his head. 

18 And began to salute him, Hail, King of the Jews! 

19 And they smote him on the head with a reed, and 
did spit i upon him, and bowing their knees worship- 
ped him. 

20 And when they had mocked jhim, they took off 
the purple from him, and put his own clothes on him, 
and led him out. to crucify him. 

21 And they compel one Simon a Cyrenian, who 
passed by, coming out of the country, the father of 
Alexander and Ruius, to bear his cross. 

22 And k they bring him unto the place Golgotha, 
which is, being interpreted, The place of a skull. 

23 And they gave him to drink wine mingled with 
myrrh : but he received it not. 

24 IF And when tliey had crucified him, they i parted 
his garments, casting lots upon them, what every man 
should take. , 

25 And it was the third hour, and they crucified him. 

26 And the superscription of his accusation was 
written over, THE KING OF THE JEWS. 



A. M. 4033. 
A. D. '29, 



i! 



d Pr.27.4. 
Ec.4.4. 
Ac. 13.45. 
Tit.3.3. 

e Ae.3.14. 

f Ps2.6. 
Je.23.5. 
Ac.5.31. 



g Is.53.9. 



h Mat.27. 
27. 

Jn. 18.23, 
33 ; 19.9. 

i c. 14.65. 



j Job 13.9. 

Ps.35.16. 

Mat.20. 

19. 

c. 10.34. 

Lu.22.C3. 

23.11.36. 
k Mm. 27. 

33,&c. 

Lu.23.33, 

&c. 

J n. 19. 17, 

&c. 



1 Ps.22.18. 

P it was a 
Roman 
custom to 
write the 
crime ; 
and thus 
the judg- 
ment 
against 
Jesus was 
for this 
assump- 
tion. 



Ver. 16. The Pretorium— {Was properly the tent or house of the prcetor, 
a military, and sometimes a civil officer. This was a magnificent edifice in the 
upper part of the city, which had heen formerly Herod's palace, and from 
which there was an approach to the citadel of Antonia, which adjoined the 
temple. — Josephus.\ — Bagster. 

Ver. 17. And they clothed him with purple. — Matthew says, "scarlet." 
Wesley says the royal rohes were partly of both colours ; but this was proba- 
bly a single robe. By the frequent allusions of the ancient poets to the purple 
colour of blood, it should seem that the ancient purple had in it a predomi- 
nance of red, which when worn and soiled, would resemble such purple : but 
it is very difficult to ascertain the shades of difference between the scarlet, 
crimson, and purple dyes. of the ancients. 

Ver. 21. The father of Alexander and Rvfus — Who afterwards proved emi- 
nent Christians. — Wesley. 

Ver. 23. Wine mingled with myrrh. — This was a drink given to criminals 
doomed to suffer death, in order to stupify their feelings. Our Lord wouM not 
consent to taste a drink, that brought relief by blunting the sensibilities of tire 
soul. What a reproof to those who, in times of sorrow, betake themselves to 
strong drink— or to those who sacrifice their reason on the altar of intempe 
ranee. 

Ver. 25. The third hour— That is, nine in the morning. See note on John 
xix. 14. 



150 



MARK, XV. 



A. M. 4033. 
A. D. 29. 

mls.53.12. 



fi 



treated 
and dealt 
with as 
one of 
that rank; 
being put 
to death 
in the 
same 
place, and 
at the 
same 
time as, 
the real 
malefac- 
tors. 



n Ps.22.7. 

o c.14.58. 
Jn.2.19. 



p Ro.3.3. 
2TL2.13. 



q Mat.27. 
45. 
Lu. 23.44. 



r Ps.22.1. 



s Ps.42.9. 
71.11. 
La. 1.12. 



t Ps.69.21. 



n M-t.27. 
50. 

Ju. 19.30. 



v Ps.33.11 
w Lu.8.2,3- 



27 And with him they crucify two thieves ; the one 
on his right hand, and the other on his left. 

28 And the scripture m was fulfilled, which saith, 
And he was numbered with the ,6 transgressors. k 

29 If And ■ they that passed by railed on him, wag- 
ging their heads, and saying. Ah, thou ° that destroy- 
est the temple, and buildest it in three days, 

30 Save thyself, and come down from the cross. 

31 Likewise also the chief priests mocking said 
among themselves with the scribes, He saved others ;. 
himself he cannot save. 

32 Let Christ the King of Israel descend now from the 
cross, that we may p see and believe. And they that 
were crucified with him reviled him. 

33 IT And i when the sixth hour was come, there was 
darkness over the whole land until the ninth hour. 

34 And at the ninth hour Jesus cried with a loud 
r Eloi, Eloi, lama sabachthani? which 



voice 



saying, 



I 



is, being interpreted, My God, My God, why hast thou 
forsaken s me 1 

35 And some of them that stood by, when they heard 
%U said, Behold, he calleth Elias. 

36 And one ran and filled a sponge full of vinegar, 
and put it on a reed, and l gave him to drink, saymg, 
Let alone ; let us see whether Elias will come to take 
him down. 

37 And u Jesus cried with a loud voice, and gave up 
the ghost. 

38 If And the veil of the temple was rent in twain 
from the top to the bottom. 

39 IT And when the centurion, which stood over 
against him, saw that, he so cried out, pndgave up the 
ghost, he said. Truly this man was the Son of God. 

40 There were also women looking oi afar v off: 
among whom was Mary Magdalene, and Mary the 
mother^ of James the less and of Joses, and Salome; 

41 (Who also, when he was in Galilee, followed 
him, and ministered w uLto him;) and many other 
women which came up witu him unto Jerusalem. 

±2 TT And now when the even was come, because :L|| 
was the preparation, that is, the day before the sabbath, 
43 Joseph of Arimathea, an honourable counsellor, 



Ver. 34. My Gcd, viy God, why— [Or, ' ; My God, my God, to what sort of 
persons hast thou 'et; me." So also the Syrian veision ; which Dr. A. Gierke 
is inclined to adop. ; though he ohserves, "Whatever may he thought of the 
above mode of inter-relation, (me thing is certain, that the words could not he 
used hy our Lord in tl e s-mse in which they are generally understood. This is 
sufficiently evident ; fo. he well knew why he was come unto that hour, nor 
could he he forsaken of God, in whom dwelt all the fulness of the Godhead 
bodily. The Deity, howcei. might restrain so much of its consolatory sup- 
port, as to leave the hurnar nature fully sensible of all its sufferings ; so that 
the consolations might not loke oft any part of the keen edge of his passion ; 
arm this was necessary to mafe l>'s sufferings meritorious."] — Bagster. 

Ver. 37. Gr led with a loud trice, &c— viz. Father, into thy hands I com- 
mend my spit it. 

Vcr ; 42. When the even was come.— The Hebrews speak of two evenings. 
The former commenced about three o'clock, the latter at six. As the sabbath 
began soon after this, the preparation must have begun soon after three (when 
Jesus died) on the Friday afternoon. 

Ver. 43. An honourable counsellor. — Campbell, " Senator;" i. e. a rncm- 



J 



MARK, XVI. 



151 



which also x waited for the kingdom of God, came, 
and went in boldly unto Pilate, and craved the body 
of Jesus. 

44 And Pilate marvelled if he were already dead : 
and calling unto him the centurion, he asked him 
whether he had been any while dead. 

45 And when he knew it of the centurion, he gave 
the body to Joseph. 

46 And he bought fine linen, and took him down, 
and wrapped him in the linen, and laid him in a 
sepulchre which was hewn out of a rock, and rolled a 
7 stone unto the door of the sepulchre. 

47 And Mary Magdalene and Mary the mother of 
Joses beheld where he was laid. 

CHAPTER XVI. 

] An angel declareth the resurrection of Christ to three women. 9 Christ him- 
self appeareth to Mary Magdalene : 12 to two going into the country : 14 then 
to the apostles, 15 whom he sendeth forth to preach the gospel : 19 and as- 
cendeth into heaven. 

A ND a when the sabbath was past, Mary Magda- 
-^*- lene, and Mary the mother of James, and Sa- 
lome, had bought sweet b spices, that they might 
come and anoint him. 

2 And very early in the morning the first day of the 
week, they came unto the sepulchre at the rising of 
the sun. 

3 And they said among themselves, Who shall roll 
us away the stone from the door of the sepulchre ? 

4 And when they looked, they saw that the stone 
was rolled away : for it was very great. 

5 And entering into the sepulchre, they saw a young 
man sitting on the right side, clothed in a long white 
garment; and they w r ere affrighted. 

6 And he saith unto them, Be not affrighted: Ye 
seek Jesus of Nazareth, which was crucified: he is 
c risen ; he is not ' here ; behold the pl^ce where they 
laid him. 

7 But go your way, tell his disciples and Peter /? that 



A. M. 4033. 
A. D. 29. 

x Lu.2.25, 
38. 

y c. 16.3,4. 



CHAP. IS 

a Mat.28.1, 
&c. 

Lu.24.1, 
&c. 

Jn.20.1, 
&c. 

b Lu.23.56. 

c Ps.71.20. 







more es- 
pecially, 
lest he 
should 
think 
Christ 
had re- 
jected 
him for 
his denial 
of him ; 
and be- 
cause he 
had need 
of extra- 
ordinary 
comfort, 
by reason 
of his ex- 
traordina- 
ry sorrow 
for his 
fad. 



ber of the Sanhedrim. Waited for the kingdom of God—i. e. for the ma- 
nifestation of the spiritual kingdom of the Messiah. 

Ver. 46. And rolled a stone.— Doubtless by the assistance of nis servant*:. 

Chap. XVI. Ver. I. And when the sabbath was past— That is, soon after 
six or. the Saturday evening. Mary Magdalene, &c. — These verses are pa- 
rallel with the first eight of the last chapter of Matthew. 

Ver. 2. And very early.— [ West supposes, that the women made two differ- 
ent visits to the sepulchre ; and in consequence of that, two distinct reports to 
the disciples ,— that Mary Magdalene, with the other Mary and Salome, set 
out not only early, but very early in the morning, before the time appointed 
tj meet Joanna and the other women there. (Lu. xxiv. 10.) This interpreta- 
tion, which is adopted by several eminent writers, is very probable, and recon- 
ciles the apparent, discrepancy in the Evangelists. \—Bagster. 

Ver. 5. A young man sitting. — [Tins appears to have been a different an- 
gel from that mentioned by St. Matthew. The latter sat in the porch of the 
tomb, and had assumed a terrible appearance to over-awe the guard ; (Mat. 
xxviii. I.;) but this appeared as a young man, within the sepulchre, in the in- 
ner apartment. The two angels spoken of by St. John (chap. xx 11.) appeared 
some time after these ; but whether they were the same or different cannot be 
ascertained ; neither can it be affirmed that the angels which manifested them- 
S' Ives to the second party of women, recorded by St. Luke, (ch. xxiv. 4.) were 
the same or different.} — Bagster. 

Ver. 7. And Peter, &c— Particularly tell Peter, "lest he be swallowed up 
with over much sorrow." Tims the Lord raises up the bowod down. 

L— . ~- - , , ^- .,.,--., .... ■ ■ -I ■ ,. fen 



152 



MARK XVI. 



A. M. 4033. 
A, D 29. 



d Lu.24.13. 

e Lu.24.36. 
1 Co. 15.5. 

f or, to- 
gether. 

g Lu.24.25. 

h Mat.28. 
19. 
Jn.20.21. 

i Ro.10.18. 
Col.1.23. 

j Jn.3.18,36 
Ac.16.3l.. 
33. 

Ro.10.9. 
1 Pe.3.21. 

k Jn. 12.48. 
2Th.2l2. 

1 Lu.10.17. 
Ac. 5. 16. 
8.7. 
16.18. 
19.12. 

m Ac.2.4. 
10.46. 
lCo.12. 
10,28. 

n L «. 10. 19. 
Ac.28.5. 

o Ac.5.15, 
16. 
28.8. 
Ja.5. 14,15 

p Ac. 1.2,3. 
Lu.24.51. 

q Ps.110.1. 
1 Pe.3.22. 
Re. 3. 21. 

r Ac.5.12. 
143. 
He.2.4. 



he goeth before you into Galilee : there shall ye see 
him, as he said unto you. 

8 And they went out quickly, and fled from the 
sepulchre ; for they trembled and were amazed : nei- 
ther said they any thing to any man ; for they were 
afraid. 

9 fT Now when Jesus was risen early the first day 
of the week, he appeared first to Mary Magdalene, out 
of whom he had cast seven devils. 

10 And she went and told them that had been with 
him, as they mourned and wept. 

11 And they, when they had heard that he was alive, 
and had been seen of her, believed not. 

12 IT After that he appeared in another form unto 
d two of them, as they walked, and went into the 
country. 

13 And they went and told it unto the residue : nei- 
ther believed they them. 

14 TT Afterward e he appeared unto the eleven as 
they sat f at meat, and upbraided them with their un- 
belief s and hardness of heart, because they believed 
not them which had seen him after he was risen. 

15 And he said unto them, Go i» ye into all the world, 
and preach the gospel to every » creature. 

16 He j that believeth and is baptized shall be saved ; 
but k he that believeth not shall be damned. 

17 And these signs shall follow them that believe ; 
In i my name shall they cast out devils; they shall 
speak m with new tongues ; 

18 They shall take up n serpents ; and if they drink 
any deadly thing, it shall not hurt them ; they ° shall 
lay hands on the sick, and they shall recover. 

19 "ft So then p after the Lord had spoken unto them, 
he was received up into heaven, and sat q on the right 
hand of God. , i 

20 And they went forth, and preached every where, 
the r Lord working with them, and confirming the 
word with signs following. Amen. 



Ver. 9—20. Noio when Jesus was risen, &c— These twelve verses are 
wanting in many MSS., and in the canons of Eusebitis : but they are in the 
Alexandrian MSS.; seven of them, at least, in the Codex Beza ; in the old 
Syriac, the Arabic, the Vulgate, and the old Italic, and other ancient versions, 
and in the Commentaries or Theophylact. They are quoted by Ambrose, Au- 
gustin, and Leo, styled the Great ; and verse 19 in particular, is so cited by 
Irenczus in the second century, as giving room to believe they were all in his 
copy. See Home's Introduction, 4th edition, vol. iv. p. 254, &c. 

Ver. 15. Every creature.— The commission itself is here somewhat more 
generally expressed, than in St. Matthew: "Go ye into all the world, and 
preach the gospel to every creature :"— i. e. of the human race. 

Ver. 18. They shall take up serpents, &c— lit is fully asserted here, that 
the Apostles of our Lord should not lose their life by poison, and there is neither 
record nor tradition to disprove it. But it. is worthy of remark, that Moham- 
med, who styled himself the apostle of God, lost his life by poison ; and, had 
he been a true prophet, or a true apostle of God, lie would not have fallen into 
the snare. \—Bagster. 

CONCLUDING REMARKS ON MARK. 

Mark, the writer of the preceding Gospel, was doubtless born of Jewish 
parents, of the tribe of Levi, and the line of the priesthood. He was sister's 
son to Peter, and by some is thought to have been one of the 70 disciples ; 
while others suppose, that he was converted by Peter's ministry ; but, perhaps, 
there is no other reason for this, than because he calls him his son.— Mark 



was constantly with Peter; he accompanied his apostolical progress, ai.fl 
preached tlie Gospel in Italy and at Rome ; where, at the request of the Cluis- 
tians of those parts, he composed and wrote his Gospel. By Peter he was 
sent into Egypt, there to proclaim the glad tidings of salvation. Eusebius 
says, that so great was the success of his ministry, that he was instrumental 
in converting multitudes of men and women. The vigilant enemy of the souls 
of men would not allow his success to he uninterrupted ; accordingly, when 
at Alexandria, the multitudes heing assembled for their idolatrous solemni- 
ties, broke, in upon him during his engagements in the service of God's house, 
and binding his hands and feet with cords, dragged him through the streets 
until his flesh was dreadfully lacerated and his blood gushed out : nature sunk 
under si ch tortures, and he soon became a sacrifice to the rage of an infuriated 
and persecuting populace. Tradition states that Mark was of a middle size 
and stature, hfs nose long, his eyebrows turning back, his eyes graceful and 
amiable, his head bald, his beard long and gray, his gait quick, and the consti- 
tution of his body strong and healthy. 



THE GOSPEL ACCORDING TO ST. LUKE. 



[Luke, to whom this Gospel has been uniformly attributed from the earliest 
ages of the Christian Church, is generally allowed to have been " the heloved 
physician" mentioned by St. Paul ; (Col. iv. 14.;) and as he was the compa- 
nion of that Apostle, in all his labours and sufferings, for many years, (Acts 
xvi. 12. xx. 1—6 ; xxvii. 1,2; xxviii. 13—16. 2 Ti. iv. 11. Phil. 24.) and wrote 
" the Acts of the Apostles," which conclude with a brief account of St. Paul's 
imprisonment at Rome, we may be assured that he had the Apostle's sanction 
to what he did ; and probably this Gospel was written some time before that 
event, about A. D. 63 or 64, as is generally supposed. He would appear, from 
Col. iv. 10, 11., and his intimate acquaintance with Ihe Greek language, as well 
as from his Greek name Loukas, to have been of Gentile extraction ; and ac- 
cording to Eusebius and others, he was a native of Antioch. But, from tht* 
Hebraisms occurring in his writings, and especially from his accurate know- 
ledge of the Jewish rites, ceremonies, and customs, it is highly probable that 
he was a Jewish proselyte, and afterwards converted to Christianity. Though 
he may not have been, as some have affirmed, one of the seventy disciples, 
and an eye-witness of our Saviour's miracles, yet his intercourse with the 
Apostles, and those who were eye-witnesses of the works, and ear-witnesses 
of the words of Christ, renders him an unexceptionable witness, if considered 
merely as a historian ; and the early and unanimous reception of his Gospel 
as divinely inspired, is sufficient to satisfy every reasonable person.]— Bagstei 



CHAPTER I. A. M. 4069 



1 The preface of Luke to his whole gospel. 5 The conception of John the 
Baptist. 26 and of Christ. 39 The prophecy of Elisabeth., and of Mary, con- 
cerning Christ. 57 The nativity and circumcision of John. 67 The prophecy 
of Zachary, both of Christ, 76 and of John. 

FORASMUCH as many have taken in hand to set 
forth in order a declaration of those things which 
are most surely believed among us, 
2 Even as they delivered them unto us, which from 
the beginning a were eye-witnesses, and ministers of 
b the word ; 



A. D. 64. 



:hap. i 

Jn.15.2" 
He.2.3. 
1 Pe.5.1. 
SPe.l.U 
1 Jn.1.1. 

Ro.15.16. 

Ep.3.7. 

4.11,12. 



Chap. I. Ver. 1. Have taken in hand — i. e. have undertaken. To set forth 

in order.— Doddridge, " To compose the history ;" Campbell, " a narrative :" 
so Boothroyd. Of those things that are most surely believed.— Dod- 
dridge, " Have been confirmed among us with the fullest evidence ;" — Camp- 
bell and Boothroyd. " Which have been accomplished • i "—Parkhurst t " Ful- 
ly proved," or, " confirmed with the fullest evidence." 

Ver. 2. Ministers of the word.— Gr. "The Logos," which term St. John, 
in the preface to his Gospel, applies personally to Christ; but. as the same 
term is by all the Evangelists applied to the Gospel, either preached or written, 
we think it would be wrong here to restrict its meaning. 

IW^r; , ■,- Jj 



»s 



164 

A. M 4DG9. 
A. D. 64. 

c Ac.11.4. 

d Ac. 1.1. 

e Jn.20.31. 

A. M. 3999. 
B. C. 6. 

{ Mat.2.1. 

g 1 Ch.24. 

Nfi.12.4, 
11. 

h Ge.7.1. 

1 Ki.9.4. 

2 Ki.20.3. 

i lCo.11.2. 
Ph. 3. 6. 

j Ex.30.7,8 

k Le.16.17. 

1 Ex.30.1. 
Re.8.3,4. 

mJu. 13.22. 
ver.29. 

n ver. 60,63. 

o ver. 58. 
p c.7.28. 

q Nu.6.3. 
r Je.1.5. 



LUKE, I. 



1 



3 It seemed good to me also, having had perfect 
understanding of all things from the very first, to 
write unto thee in c order, most excellent d Thecphilus, 

4 That thou mightest know e the'certainty of those 
things, wherein thou hast been instructed. 

5 HPHERE was in the days of f Herod, the king 
-*- of Judea, a certain priest named Zacharias, 

of the course of S Abia : and his wife was of the 
daughters of Aaron, and her name was Elisabeth. 

6 And they were both righteous h before God, walk- 
ing in all the commandments and ordinances i of the 
Lord blameless. 

7 And they had no child, because that Elisabeth was 
barren, and they both were now well stricken in years. 

8 And it came to pass, that while he executed the 
priest's office before God in the order of his course. 

9 According to the custom of the priest's office, his 
lot was J to burn incense when he went into the temple 
of the Lord. 

10 And the whole multitude of the people were pray- 
ing k without at the time of incense. 

11 And there appeared unto him an angel of the Lord 
standing on the right side of the altar i of incense. 

12 And when Zacharias saw /am, he was m troubled, 
and fear fell upon him. 

13 But the angel said unto him. Fear not, Zacha- 
rias : for thy prayer is heard: and thy wife Elisabeth 
shall bear thee a son, and thou shaft call his name 
n John. 

14 And thou shalt have joy and gladness ; and many 
shall rejoice ° at his birth. 

15 For he shall be great P. in the sight of the Lord, 
and shall Q drink neither wine nor strong drink; and 
hp shall be filled with the Holy Ghost, even r from 
his mother's womb. 

16 And many of the children of Israel shall he turn 
to the Lord their God. 



Ver. 3. Having had perfect understanding.— Doddridge and Campbell, 
" Having accurately (or exactly) traced all things from the first," or from their 

origin. It svemed good to me also. . . . to write unto thee in order.— 

Campbell, "A particular account;" Doddridge, " An orderly account." 
From this expression, some have understood that St. Luke meant to pay par- 
ticular attention to the order in which the several events occurred : this, how- 
ever, does not appear to have been the case in every instance ; hut he certainly 
gives a longer series of events, beginning from " the very first," the vision of 
Zacharias, and continuing his narrative to the ascension of our Saviour into 
heaven, which neither Matthew nor John mention ; which Mark indeeJ men- 
tions, but Luke only describes. From the very first.— Some render the Greek 

(anothen) " from above," and found thereon an argument for Luke'a inspira- 
tion ; but as the term is equivocal, we think, with Doddridge, it is too wes'i au- 
thority to support an inference so important. Most excellent Theophiius —A 

noted Christian, to whom Luke directs his Gospel and Acts of the Apos'ifos. 
Some think that this name means any lover of God. 

Ver. 5. Herod, the king of Judea— That is, " Herod the Great." Zacha- 
rias, of the course of Abia.— This was one of the 24 courses into which Da- 
vid divided the priests, and that of which Abia, or Abijah, was the head. Com- 
pare 1 Ch. xxiii. 6 ; xxiv. 10 



Ver. 13. John —This name, Heb. Johanan, occurs about thirty times in the 
Old Testament, ind properly signifies the grace and favour of the Lord. Dod- 
dridgt. 

Ver. 11 Rejoice at his birth— As the forerunner of the Messiah. 

Ver. 15. Even from his mother's womb.— See ver. 41. 



I 



I 

I 



155 

A. M. 3999. 
B. C. 6. 



LUKE, I. 

17 And s he shall go before him in the spirit and 
power of Elias, to turn the hearts of the fathers to the 
children, and the disobedient '- to the wisdom u of the 
just ; to make ready a people v prepared for the Lord. 

18 IT And Zacharias said unto the angel, Whereby 
shall I know this? for W I am an old man, and my 
wife well stricken in years. 

19 And the angel answering said unto him, I am 
* Gabriel that stand in the presence of God ; and am 
sent y to speak unto thee, and to show thee these glad 
tidings. 

20 And, behold, thou shalt be z dumb, arid not able 
to speak, until the day that these things shall' be per- 
formed, because thou believest not my words, which 
shall be fulfilled in their season. 

21 And the people waited for Zacharias, and marvel- 
led that he tarried so long in the temple. 

22 And when he came out, he could not speak unto 
them : and they perceived that he had seen a vision 
in the temple : for he beckoned unto them, and re- 
mained speechless. 

23 And it came to pass, that^ as soon as the days of 
his ministration were accomplished, he departed to his 
own house. 

24 TT And after those days his wife Elisabeth concei- 
ved, and hid herself five months, saying, 

25 Thus hath the Lord dealt with me in the days 
wherein he looked on me, to take a away my reproach 
among men. 

2C IT And in the sixth month the angel Gabriel was 
sent from God unto a city of Galilee, named Nazareth, 

27 To a virgin b espoused to a man whose name was 
Joseph, of the house of David ; and the virgin's name 
was Mary. 

28 And the angel came in unto her, and said, Hail, 

Ver. 17. To turn the hearts, &c— This is a quotation from Mai. iv. 6, which 
see. The only doubt remaining in the text seems to be, whether the passage 
should be rendered as in our translation, which implies reconciliation and har- 
mony among the people ; or, as Doddridge renders it, to " convert the hearts 
of the fathers with the children," which implies the preparation of the people 
for Messiah. As these senses are not inconsistent, the question is not im- 
portant. 

Ver. IS. lam Gabriel— The same as appeared to Daniel (chap. viii. 16; ix. 

21.) That stand in the presence of God— -Which implies high rank. See 

note on Mat. xviii. 10. 

Ver. 20. Thou shalt be dumb—[\. e. silent; for in this case there was nc natural 
imperfection or debility of the organs of speech, as in dumbness, and the fol- 
lowing words, thou shalt not be able to speak, may be regarded as merely ex- 
pletive. This was at once a proof of the severity and mercy of God : of se- 
verity, in condemning him to nine months' silence for his unbelief; ot'metcy, 
in rendering his punishment temporary, and the means of making others re- 
joice in the events predicted.]— Bagster. 

Ver. 22. Speechless.— Perhaps both deaf and dumb ; for when the father 
came to the circumcision, instead of asking verbally by what name he should 
be called, they " made signs" to him, ver. 62. 

Ver. 23. The days of his ministration— Thai is, his week, during which he 
was rut allowed to leave the precincts of the temple. 

Ver. sa. And after those days — That is, when he returned to his own house. 

And hid herself— Meaning, lived a very retired life, her husband being deaf 

and dumb ; and not disclosing her situation, probably, to any one, till she re- 
ceived the visit of her cousin Mary. 

Ver. 25. To take away my reproach— That is, of barrenness. 



s Jn.1.34. 
t or, by. 



% Ps.111.13 
Mat. 11. 
14. 

19.26. 
Ma. 9. 12. 
Rc.4.21. 



v 1 Pe.2.9. 
wGe.17.17. 



x Da.8.16. 
ver.26. 



y He. 1.14. 



z Eze.3.26. 



a Ge.30.23. 
1 Sa.1.6. 
ls.54.1,1. 



A. M. 4000. 
B. C. 5. 



b Mat.1.18. 



LUKE^L 

thou that art e highly d favoured, the e Lord is with 
thee : blessed art thou among women. 

29 And when she saw him. she was troubled at his 
saying, and cast in her mind what manner of saluta- 
tion this should be. 

30 And the angel said unto her, Fear not, Mary : for 
thou hast found favour with God. 

31 And, behold, thou fshalt conceive in thy womb,and 
bring forth a son, and shalt cail his name JESUS. 

32 He shall be s great, and shall be called the i> Son 
of the Highest : and the Lord God shall give unto 
him the i throne of his father David : 

33 And he shall reign over the house of Jacob for 
ever ; and J of his kingdom there shall be no end. 

34 Then said Mary unto the angel, How shall this 
be, seeing I know not a man ? 

35 And the angel answered and said unto her, The 
Holy Ghost shall come upon thee, and the power of 
the Highest shall overshadow thee: therefore also 
that holy thing which shall be born of thee shall be 
called k the Son of God. 

36 And, behold, thy cousin Elisabeth, she hath also 
conceived a son in her old age ; and this is the sixth 
month with her, who was called barren. 

37 For i with God nothing shall be impossible. 

38 And Mary said, Behold the m handmaid of the 
Lord ; be it unto me according n to thy word. And 
the angel departed from her. 

39 IT And Mary arose in those days, and went into 
the hill country with haste, into ° a city of Juda ; 

40 And entered into the house of Zacharias, and 
saluted Elisabeth. 

41 And it came to pass, that, when Elisabeth heard 
the salutation of Mary, the babe leaped in her 
womb ; and Elisabeth was filled with the Holy 
Ghost : 

42 And she spake out with a loud voice, and said, 
Blessed p art thou among women, and blessed is the 
fruit of thy womb. 

43 And whence is this to me, that the mother of my 
Lord Q should come to me ? 

44 For, lo, as soon as the voice of thy salutation 
sounded in mine ears, the babe leaped in my womb 

q m> 13 13 for jo y. 

Ver. 29. She was troubled. — Doubtless alarmed at. seeing a stranger in her 
apartment, and not less so, if the splendour which attended him (as is proba- 
ble) marked him to be a messenger from heaven. 

Ver. 32. He shall he great.— Son of the highest, the true and essential Son 
of God, the promised Messiah.— These words of the angel have evidently a re- 
ference to various prophecies of the Old Testament, particularly Ps. Ixxii. 

Ver. 35. That holy thing— & noun is evidently to be understood : Dod- 
dridge supplies " offspring," and Campbell, " progeny ;" but the simple 
term " child" is more in harmony with the style of Scripture. 

Ver. 39. A city of Juda.— [This was most, probably Hebron, a city of the 
priests, and situated in the hill country of Judea, about 25 miles south of Je- 
rusalem, and nearly one hundred from Nazareth. Such was the intense de- 
sire of 'Marys mind to visit and communicate with her relative Elisabeth, 
that she scrupled not to undertake this long journey to effect her purpose. 1 — B. 

Ver. 44. The babe leaped in my loomb for joy.— This seems to justify a 
literal intetpretation of ver. 15. 



156 

A. M. 4000. 
B. C. 5. 

c or, gra- 
ciously 

accepted ; 
or, rnuc.i 
graced. 



d Do.9 23. 



e Ju.6.12. 



f Is.7.11. 
Mat. 1.21. 



s Mat. 12. 
42. 



h He.l.2..8. 



i 2Sa.7.11, 
12. 
Is.9.6,7. 



j Da.7.14, 
27. 
Mi.4.7. 



k Ma. 1.1. 



1 Mal.4.5,6. 



mPs.116. 
16. 



nPs. 119.38. 



o Jos.21.9.. 
11. 



p Ju.5.24. 

ver. 23. 



LUKE. I. 



157 



45 And blessed is she r that believed ; for there shall 
be a performance of those things which were told 
her from the Lord. 

46 TT And Mary said, My s soul doth magnify the Lord, 

47 And my spirit hath rejoiced «• in God my Saviour. 

48 For he hath regarded the u low estate of his hand- 
maiden : for, behold, from henceforth all generations 
shall call me v blessed. 

49 For he that is mighty w hath done to me great 
* things ; and holy y is his name. 

50 And z his mercy is on them that fear him from 
i generation to generation. 

51 He a hath showed strength with his arm ; he hath 
scattered the b proud in the imagination of their hearts. 

52 He c hath put down the mighty from their seats, 
and exalted them of low degree. 

53 He d hath filled the hungry with good things ; and 
the rich he hath sent empty aw r ay. 

54 He hath holpen his servant Israel, in e remem- 
brance of his mercy ; 

55 As he spake f to our fathers, to Abraham, and to 
his seed for ever. 

56 And Mary abode with her about three months, 
and returned to her own house. 

57 IT Now Elisabeth's full time came that she should 
be delivered ; and she brought forth a son. 

58 And her neighbours and tier cousins heard how the 
Lord had showed great mercy upon her ; and they 
s rejoiced with her. 

59 And it came to p^ss, that on the eighth day they 
came to circumcise the child ; and they called him 
Zacharias, after the name of his father. 

60 And his mother answered and said, Not so ; but 
he shall be called John. 

61 And they said unto her, There is none of thy kin- 
dred that is called by this name. 

62 And they made signs to his father, how he would 
have him called. 

63 And he asked for a writing table, and wrote, 
saying, His name is h John. And they marvelled all. 

64 And his mouth i w r as opened immediately, and his 
tongue loosed^ and he spake, and praised God. 

65 And fear came on all that dwelt round about 
them : and all these J sayings were noised abroad 
throughout all the hill country of Judea. 



A. M. 4000. 
15. C. 5. 


r or, which 

believed 
that there 
shall be. 


s 1 Sa.2.1. 
Ps.34.2.3. 


t Ps.35.9. 
Ha.b3.la 


u Ps. 136.23 


v Mal.3.12. 
c 11.27; 


wGe.17.1. 


x Ps.7l.21. 
126.2,3. 
Kp.3.20. 


y Ps. 111.9. 


z Ge.17.7. 

Ex.20.6. 
Ps.103,17. 


a Ps.ys.i. 

Is.51.ft 

52.10. 
63.5. 


b 1 Sa.2.9. 
Da. 4.37. 


c Job 5.11. 
c.18.14. 


d 1 Sa.2.5. 


e Ps.98.3. 


f Ge.17.19. 
Ps.132.11. 


g ver. 14. 


h ver. 13. 


i rer.20. 



j or, things. 



Ver. 45. She tliat believed.— Meaning Mary, who " stumbled not at the pro- 
mise through unbelief," as Zacharias seems to have done. 

Ver. 43. All generations shall call me blessed.— This has been literally fid- 
filled, and in the church of Rome carried to idolatrous excess. 

Ver. 52. He hath put down— {Rather, "He hath taken away, or snatched 
the mighty from their throne ;" which is well expressed by Seneca, " Who 
bestoweth kingdoms on the wretched, and plucketh them away fnm the 
noble 1 ' or exalted.]— Bagster. 

Ver. 63. A writing table.— Doddridge, " Tablet ;" Campbell, '* Table book." 
This was a piece of board covered with wax, or, in some cases, with sand, on 

which they wrote with a metal or wooden style or pen. His name is John. 

•—It was customary at the time of circumcision for the father to name the 
child ; and this was not an uncommon name under the Old Testament, though 
our translators there render it Johanan. 



14 



ment, tnougn i 



A. M. 4000. 

B. C. 5. 

k c.2.19,51. 

1 Ps.80.17. 

mPs.72.18. 

n Ps.Ul.9. 

o Je.23.5,6. 
Da.9.24. 

|» Is.54.7.. 
17. 

Je.30.10, 
11. 

q Le.26.42. 
Ps. 105.8.. 
10. 

Eze.lS.60 

r Ge.22.16, 
17. 

6 Ro.6.22. 

t Tit2.ll, 
12. 

1 Pe.1.14, 
15. 

u Re.2.10. 

v Mal.3.1. 

w or, for. 

x Ac. 5.31 

y or.bowels 
of the 
mercy. 

7, or. sun- 
rising'ox, 
branch. 
lsll.l. 
Zec.3.8. 
6. 12. 

a Is.9.2. 
49.9. 



CHAP. 2. 

a or, en- 
rolled. 



LUKE, II. 158 

66 And all they that heard them laid them up .kin 
their hearts, saying, What manner of child shall this 
be ! And the hand. i of the Lord was with him. 

67 IT And his father Zacharias was filled with the 
Holy Ghost, and prophesied, saying, 

68 Blessed m be the Lord God of Israel ; for he hath 
visited and redeemed his people, 

69 And hath raised up a horn of salvation n for us 
in the house of his servant David ; 

70 As he spake ° by the mouth of his holy prophets, 
which have been since the world began : 

71 That we should be saved p from our enemies, and 
from the hand of all that hate us ; 

72 To perform the mercy promised to our fathers, 
and to <J remember his holy covenant ; 

73 The oath r which he sware to our father Abraham, 

74 That he would grant unto us, that we being deli- 
vered out of the hand of our enemies might serve him 
s without fear, 

75 In t holiness and righteousness before him, all 
11 the days of our life. 

76 And thou, child, shalt be called the prophet of the 
Highest : for thou shalt go v before the face of the 
Lord to prepare his ways ; 

77 To give knowledge of salvation unto his people 
w by the remission x of their sins, 

78 Through the y tender mercy of our God ; where- 
by the z day-spring from on high hath visited us, 

79 To a give light to them that sit in darkness and in 
the shadow of death, to guide our feet into the way 
of peace. 

80 And the child grew, and waxed strong in spirit, and 
was in the deserts till the day of his showing unto Israel. 

CHAPTER II. 

I Augustus taxeth all the Roman empire. 6 The nativity of Christ. 8 One 
angel relateth it to the shepherds : 13 many sing praises to God for it. 21 ChriBt 
is circumcisal. 22 Mary purified. 28 Simeon and Anna prophesy of Christ : 
40 who increaseth in wisdom, 46 questioneth in the temple with the doctors, 
51 and is obedient to his parents. 

AND it came to pass in those days, that there went 
out a decree from Cesar Augustus, that all the 
world should be a taxed. 



Vcr. 66. What manner of child. — It seems to have been a general opinion 
that children born under such remarkable circumstances, were intended for 
some great design. 

Ver 69. A horn of salvation— " A horn of salvation" is literally the 
powc/ that saves us, meaning, the Messiah. 

Ver. 70. Since the world began.— Doddridge, " From the beginning , of 
time.'' Prophecy seems to have been almost as early as language; for the 
first prediction seems to have been delivered from the Shekinah, immediately 
after the foil. Lamech used the poetic style ; Enoch, the seventh from Adam, 
prophesied, and from his days to the destruction of Solomon's temple, the 
world was not, perhaps, without a prophet. 

Vcr. 78. Through the tender mercy.— Literally, 4C the bowels of mercy of 

our God;" a strong Hebraism. The day-spring— Or dawn, or, as some 

render it, " the rising sun ;" alluding to Mai. iv. 2. The Greek term (anatole) 
answers to the Hebrew rendered branch; but properly signifies a new shoot 
arising from a decayed root, (sec Isa. xi. 1 ;) and may therefore well apply to 
the first streaks of day, which predict the returning sun. 

Chap. II. Ver. I. That all the world should be taxed— Two questions 
arise here : 1. What is meant by " all the world!" The Greek word, (Oikou- 
menc,) as Campbell romarks, strictly means, " the inhabited part of the earth," 



IP 



LUKE, II. 



15<J 



A. M. 4001/ 
B. C. 4. 



b Mutl.25. 



„ or, the 
night- 
icatclies. 



*i . i ... ■ ^ 

2 (And this taxing was first made when Cyrenius 
was governor of Syria.) 

3 And all went to be taxed, every one into his own 
city. 

4 And Joseph also went up from Galilee, out of the 
city of Nazareth, into Judea, unto the city of David, 
which is called Bethlehem ; (because he was of the 
house and lineage of David :) 

5 To be taxed with Mary his espoused wife, being 
great with child. 

6 H And so it was, that, while they were there, the 
days were accomplished that she should be delivered. 

7 And she b brought forth her first-born son, and 
wrapped him in swaddling clothes, and laid him in a 
manger ; because there was no room for them in the 
inn. 

8 IF And theie were in the same country shepherds 
abiding in the field, keeping c watch over their flock 
by night. 

all which the Romans had the arrogance to include within their empire ; and, 
like other conquerors, when they came in contact with any nation which dis- 
puted their authority, they considered that they had a right to subdue them, 
because all the world was theirs ! After reading, with some attention, the 
disquisitions both of Drs. Campbell and Lardner, the Editor is inclined to 
think that Cesar meant to extend this decree to all his dominions, though he 
might begin with Judea. 2. AVhat is meant by this taxation ? As Herod was 
acknowledged King of Judea, though a tributary king, it seems unlikely that 
Cesar should levy a direct tax upon his people ; we think, therefore, that this 
was merely a census, or "enrolment," (as our margin interprets,) including a 
register both of the names and property of the inhabitants, with a view to 
future taxation, and probably also to their reduction to a Roman province, 
which followed soon after. Cesar had doubtless views of revenue or aggran- 
dizement ; but Providence had higher views, as the sequel immediately dis- 
closes. See Doddridge and Campbell, in loc. and Lardner's Cred. 

Ver. 2. And this taxing. — Doddridge renders it, " This was the first enrol- 
ment of Cyrenius, (Lat. tyuirinius ,) afterwards governor of Syria." — [Ra- 
ther, as Dr. Campbell renders, " This first register took effect when Cyrenius 
was president of Syria-," for at this time Quintilius Varus was governor of 
Syria ; ( J osephus, Ant. 1. xvii. c. 5. § 2.) and this enrolment, which was pro- 
bably made with a view of levying a tax, (Ant. 1. xviii. c. ix. § 1 — 3.) was not 
put in force till Cyrenius was made president, about eleven years afterwards, 
(Ant. 1. xviii. c. iv. Tacitus, 1. iii. 1, S.)]—Bagster. 

Ver. 3. His axon city — That is, the city to which his family belonged. This 
was Bethlehem, where Joseph had formerly a paternal inheritance, which, 
since the captivity, had probably been lost. 

Ver. 7. Her first-born son.— So Campbell; but Doddridge renders it, 
" her son, the first born," conceiving that the expression is emphatic, and may 

allude to Christ's being the " first bom of every creature.". Col i. 15. And 

laid him in a manger, because there loas no room for them in the inn. — 
The eastern inns, commonly called Caravanserais, are very large buildings, 
with domes, and a fountain in the centre, for the use of caravans ; the benefits 
of which are allowed to all travellers, but afford only a lodging place for them- 
selves and cattle, without either food or bedding: but it is probable these Ca- 
ravanserais are not of so high antiquity as the birth of Christ. The kataluma, 
inn, or "house allotted to strangers," (as Campbell renders it,) as belonging 
to a small country town, was probably of a humbler character, and affording 
room for but few families, was soon filled by the first comers ; and others, as 
Jo»eph and Mary, were obliged to take shelter in the out-buildings, intended 
for the cattle of travellers, but which we should hope might be cleared for 
them, as we read nothing in the Scriptures of their being herded with the cat- 
tle : indeed, we may safely infer the contrary, from the Holy Babe being laid 
in the crib, or manger. There is a tradition mentioned by Justin Martyr, in 
the middle of the second century, that this stable was a natural cave, (and 
with such Judea abounded,) adjacent to the inn ; but that it was the same as 
now is shown for such, is uncertain, and perhaps unlikely. 

Ver. 8. Keeping watch over their flock by night.— Campbell, " Who tended 



160 



LUKE, II. 



A. M. tOOl. 
B. C. 4. 

d Is.9.6. 



e Ps.. 03.20, 
21. 
lPe.1.12 



f Is.57.19. 



g the men 
the s/iep- 
herds. 



h Le.12.3. 



i Mat. 1.21. 
c.1.31. 



j Le.12.2, 



9 And, lo, the angel of the Lord came upon them, 
and the glory of the Lord shone round about them : 
and they were sore afraid. 

10 And the angel said unto them, Fear not : for, be- 
hold, I bring you good tidings of great joy, which 
shall be to all people. 

11 For unto you <| is born this day in the city of Da- 
vid a Saviour, which is Christ the Lord. 

12 And this shall be a sign unto you; Ye shall find 
the babe wrapped in swaddling clothes, lying in a 
manger. 

13 And suddenly there was with the angel e a multi- 
tude of the heavenly host praising God, and saying, 

14 Glory to God in the highest, and on earth f peace, 
good will toward men. 

15 IT And it came to pass, as the angels were gone 
away from them into heaven, the s shepherds said 
one to another, Let us now go even unto Bethlehem, 
and see this thing which is come to pass, which the 
Lord hath made known unto us. 

16 And they came with haste, and found Mary, and 
Joseph, and the babe lying in a manger. 

17 And when they had seen it, they made known 
abroad the saying which w 7 as told them concerning 
this child. 

18 And all they that heard it wondered at those 
things which were told them by the shepherds. 

19 But Mary kept all these things, and pondered 
them in her heart. 

20 And the shepherds returned, glorifying and prai- 
sing God for all the things that they nad heard and 
seen, as it was told unto them. 

21 "it And when eight days were accomplished »i for 
the circumcising of the child, his name was called 
JESUS, which was so named of the angel • before he 
was conceived in the womb. 

22 U And when J the days of her purification accord- 
ing to the law of Moses were accomplished, they 
brought him to Jerusalem, to present him to the Lord ; 

23 (As it is written in the law of the Lord, Every 



their flock by turns through the night watches ;" Doddridge, literally, " keep- 
ing the watches of the night." Dr. Lardner (with whom agrees Dr. Shaio, 
the traveller) draws from this passage two powerful arguments in favour of 
the hypothesis which places the birth of our Lord about the autumnal equinox: 
1. The latter end of December was by no means an eligible time tor making 
an enrolment, as it would be most inconvenient for travelling ; neither, 2. Is 
it likely that shepherds woidd be then watching their flocks in the open fields, 
but both circumstances would well agree with September. 

Ver. 11. Christ the Lord.— The expected Messiah, the Lord or King of the 
Jews ; and the Lord, the Creator and the Preserver of the whole universe. 

Ver. 12. In a manger '.—- Campbell, " The manger;" i. e. of the inn. 

Ver. 14. In the highest— That is, "the highest heaven;" Doddridge and 
Campbell. 

Ver. ID. lint Mary kept all these things, &c.—Doddridga, "But Mary 
treasured! up all these things, entering into the meaning of them in her heart ;" 
Campbell, " Weighing them ;" i. e. in her own mind. 

Ver. 21. His name was called, &c— It was customary to give male child- 
ren their name at circumcision, as now at baptism. 

V»;r. 23. Every male that openeth the womb— -That is, every first-born child, 
provided it be a male, but not otherwise. 



rr 



LUKE, II. 

k male that openeth the womb shall be called holy to 
the Lord ;) 

24 And to offer a sacrifice according to that which is 
said in tire law of the Lord, A pair of turtle-doves, or 
two y^ung pigeons. 

25 TT And, behold, there was a man in Jerusalem, 
whos? name was Simeon ; and the same man was 
just and i devout, waiting for the consolation m of 
Israel : and the Holy Ghost was upon him. 

26 And it was revealed unto him by the Holy Ghost, 
that he should not see n death, before he had seen the 
Lord's Christ. 

27 And he came by the Spirit into the temple : and 
when the parents brought in the child Jesus, to do 
for him after the custom of the law, 

28 Then took he him up in his arms, and blessed 
God, and said, 

29 Lord, now ° lettest thou thy servant depart in 
F peace, according to thy word : 

30 For mine eyes have seen <J thy salvation, 

31 Which thou hast prepared before the face of al. 
people ; 

32 A light to lighten the r Gentiles, and the glory of 
thy people Israel. 

33 And Joseph and his mother marvelled at those 
things which were spoken of him. 

34 And Simeon blessed them, and said unto Mary his 
mother, Behold, this child is set for the fall s and 
rising again of many in Israel ; and for a sign which 
shall be spoken * against ; 

35 (Yea, a sword u shall pierce through thy own soul 
also,) that v the thoughts of many hearts may be re- 
vealed. 

36 TT And there was one Anna, a prophetess, the 
daughter of Phanuel, of the tribe of Aser : she was of 
a great age, and had lived with a husband seven 
years from her virginity ; 

37 And she was a widow of about fourscore and four 
years, which departed not from the temple, but serv- 
ed God with fastings and prayers w night and day. 

38 And she coming in that instant gave thanks like- 
wise unto the Lord, and spake of him to all them 
that x looked for redemption m y Jerusalem. 

39 TT And when they had performed all things accord- 



161 

A. M. 4001. 
B. C. 4- 

k Ex. 13. 12. 
22.29. 
Ku.3.17. 

1 Ma. 15. 43 
ver.38. 

mis. 40.1. 

n Ps.89.48 
He. 11. 5. 

o Gr>.4G.30. 

p Is.57.2. 
Re. 14. 13. 

q Is.52.10. 
e.3.6. 
Ac.4.12. 

r Is.42.6. 
49.6. 
60.3. 
Ac. 13. 47, 

48. 



s Is.8.14. 
Ro.9.32, 
33. 

1 Co.1.23, 
24. 

2Co.2.16. 
lPe.2.7,8. 



t Ac.23.22. 
u Jn.19.25. 



v Ju.5. 15, 
16. 

1 Co.ll. 
19. 



wAc.26.7. 
1 Ti.5.5. 



x ver.25. 



y or, Is? net. 



Ver. 24. A pair of turtle-doves. — [One was for a burnt-offering, and the 
other for a sin-offering. The rich were required to bring a lamb : but the poor 
and middling classes were required to bring either two turtle-doves, or two 
young pigeons. This is a proof of the comparative poverty of Joseph and 
Mary ; and shows that this event occurred before the offering of the Magi, 
which would have enabled them to offer a lamb.]— Bagster. 

Ver. 25. The consolation of Israel.— A common name for the Messiah. Gill. 

Ver. 26. Should not see death.— [To see death, is a Hebraism for to die. 
Vs. Ixxxix. 49.]— Bagster. 

Ver. 37. Fourscore and four years— That is, of her life. Grotius. But 
Doddridge refers it to the period of her widowhood, in which case she must 
be above a century old. 

Ver. 38. That looked for redemption, &c— i. e. who expected the coming 
of the Messiah. 

Ver. 39. And to hen.— Campbell, " After" they had performed, &c. To 

their oicn city Nazareth.— By comparing Mat. ii. it will be seen that Luke 



J 



162 



LUKE, II. 



A. M. 4001. 
B. C. 4. 

z Is. 11. -2,3. 
ver.52. 



A. M. 4012. 
A. D. 8. 



a Ex.23.15. 
De.16.1. 



Ps. 119.99. 

Mat.7.8. 

Ma. 1.22. 

c.4.22,32. 

Jn.7.15, 

46. 



c J n.5. 17. 
9.4. 



ing to the law of the Lord, they returned into Galilee, 
to their own city Nazareth. 

40 And the child grew, and waxed strong in spirit, 
filled z with wisdom : and the grace of Goo. was upon 
him , 

41 IT Now his parents went to Jerusalem every 
a year at the feast of the passover. 

42 And when he was twelve years old, they went up 
to Jerusalem after the custom of the feast. 

43 And when they had fulfilled the days, as they re- 
turned, the child Jesus tarried behind in Jerusalem ; 
and Joseph and his mother knew not of it. 

44 But they, supposing him to have been in the com- 
pany, went a day's journey ; arid they sought him 
among their kinsfolk and acquaintance. 

45 And when they found him not, they turned back 
again to Jerusalem, seeking him. 

46 And it came to pass, that after three days they 
found him in the temple, sitting in the midst of the 
doctors, both hearing them, and asking them questions. 

47 And all that heard him were astonished at his 
understanding b and answers. 

48 And when they saw him, they were amazed : and 
his mother said unto him, Son, why hast thou thus 
dealt with us ? behold, thy father and I have sought 
ihee sorrowing. 

49 And he said unto them, How is it that ye sought 
me 1 wist ye not that I must be about c my Father's 
business ? 

50 And they understood not the saying which he 
spake unto them. 



has omitted the whole narralive of the Magi, and the flight into Egypt, which 
probably occupied two or three years at least : indeed, we have no farther ac- 
count of Jesus till his attending the passover, ver. 22. — [Nazareth, now Nas- 
sara, was a small town of Zehulun, in Lower Galilee, according to Eitsebius, 
fifteen miles east of Legio, near mount Tabor, and, according to D'Arvieux, 
about eight leagues, or according to Maundrell, seven hours, or about twenty 
miles south-east of Acre. It is one of the principal towns of the pashalic of 
Acre, containing a population of about 3000 souls, of whom 500 are Turks, 
the remainder being Christians. It is delightfully situated on elevated ground., 
in a valley, encompassed by mountains.]— Bagster. 

Ver. 40. Strong in spirit.— See chap. i. 80. And the grace of God was 

upon him.—\n other words, " filled with the Holy Ghost," meaning the spirit 
of wisdom and devotion ; for it does not appear that the miraculous gifts of 
the Spirit were bestowed on the man Christ Jesus until his baptism, ch. iv. 1. 

Ver. 41. His parents loent. — The law obliged only the males to attend the 
great feasts, (Exod. xxiii. 17,) yet females were not forbidden to attend. 

Ver. 42. And when he toas twelve years old. — This is understood to he the 
period at which youth were required to attend the temple worship, and from 
which period they were brought under the yoke of the law, and were denomi- 
nated sons of the covenant." Wotton and Lightfoot. 

Ver. 44. Went a day's journey— That is, before they missed him : then 
they inquired among the party with whom they travelled, which probably 
was numerous, and on the third day, returning to the city, found him in the 
temple, ver. 46. 

Ver. 46. After three days.— That this phrase was to the Jews equivalent to 
" on the third day," is evident from Mat. xxvii. 64, and note. 

Ver. 48. And when they saw him— That is, his parents, they also were 
amazed. It is observable that Mary here speaks, to hereon Jesus, of Joseph 
as his father ; which he was, both legally and in courtesy, though not in fact. 

Ver. 49. Wist (i. e. knew) ye not that I must be about my Father's busi- 
ness?— Doddridge and Campbell, "At my Father's." So the Syriac, and 
many able critics. 



1 



r 



LUKE, III. 



163 



51 TF And he went down with them, and came to 
Nazareth, and was subject unto them : but his mo- 
ther kept d all these sayings in her heart. 

52 And Jesus increased e in wisdom and f stature, 

and in favour with God and man. 

CHAPTER III. 

1 The preaching and baptism of John : 15 his testimony of Christ. 20 Herod 
imprisoneth John. 21 Christ baptized, reeeiveth testimony from heaven. 
23 The age anil genealogy of Christ from Joseph upwards. 

NOW in the fifteenth year of the reign of Tiberius 
' Cesar, Pontius Pilate being governor of Judea, 
and Herod being tetrarch of Galilee, and his brother 
Philip tetrarch of Iturea and of the region ofTracho- 
nitis, and Lysanias the tetrarch of Abilene, 

2 Annas a and Caiaphas being the high priests, the 
word of God came unto John the son of Zacharias in 
the wilderness. 

3 And b he came into all the country about Jordan, 
preaching the baptism of repentance c for the remis- 
sion of sins ; 

4 xA.s it is written in the book of the words of Esaias 
the d prophet, saying, The voice of one crying in the 
wilderness, Prepare ye the way of the Lord, make his 
paths straight. 

5 Every valley shall be filled, and every mountain 
and hill shall be brought low ; and the crooked shall 
be made straight, and the rough ways shall be made 
smooth ; 

6 And e all flesh shall see the salvation of God. 

7 Then said he to the multitude that came forth to 
be baptized of him, f O generation of vipers, who hath 
warned you to flee from the wrath to come ? 

8 Bring forth therefore fruits s worthy of repentance, 



i 



A. M. 4012. 
A. D. 8. 



d Da 7.23. 
ver. <9. 

e lSa.^26. 
ver. 40. 

f or, age. 



CHAP. 3. 

A. M. 4030. 
A. D 26. 

a Jn.ll.49. 
51. 

18.13. 
Ac. 4.6. 

b Mat.3.1. 
Ma. 1.4. 

e c.1.77. 
d Is. 40.3. 

e Ps.98.2. 
Is. 40.5. 
49. G. 
52.10. 
Ro.10.12. 
18. 

f Mat.3.7. 



g or, meet 
for. 



Chap. III. Vor. 1. In the fifteenth year of Tiberius. — There is doubtless 
some difficulty in reconciling this with the Roman history. Lardner has con 
side red the various solutions offered, at considerable length; and Doddridge, 
having reviewed his arguments, aerees with. him that Christ was bom in Sep- 
tember, the year of Rome 749 (Julian Period 4709,) and reckons these 15 years, 
not from the death of Augustus, but from Tiberius being received into the 
government three years before, which brings John's entrance on his mission to 
the spring of 779 ; and supposing Jesus baptized about a year after, he would 
then be bur a few months over 30 years of age, as Lardner calculates. Pon- 
tius Pi'ate being governor (or procurator) of Judea.— Herod the Great, as 
we have seen. Blat. ii. 19, 22, dying <oon after Christ was born, was succeeded 
by his Sv,n Arehelaus ; but he. being charged with various crimes, was de- 
prived and oanished, and thus Judea reduced to a Roman province, though 
Herod Antipas. and Philip, still retained Tetrarchies (or quarterings) of 

the Jewish monarchy. Iturea — [Was a province of Syria east of Jordan, 

now called Djedour, according to Burckhardt, and comprising all the 
flat country south of Hjebel Kessoue as tar as Nowa. east of Djebel el Sheikh, 
or mount Hermbn, and west of the Hadj road. Trachonitls, according to 
Strabo and Pto'emy, comprehended all the uneven country on the east of 
Auranitis. now Haouran, from near Damascus to Bozra, now called El Ledja 
and Djebel Haouran. Abilene was a district in the valley of Lebanon, so 
called from Abila its chief town, 18 miles *N. of Damascus, according to An- 
toninus. \—Bagster. 

Ver. 2. Annas and Caiaphas being high priests .'—Strictly, there could be 
but one high priest ; but either Annas, having been high priest, still retained 
the title by courtesy ; or Caiaphas was high priest, and Annas his deputy, or 
Saga n. but placed first (according to Selden) on account of his secular office, 
as prince of the Sanhedrim. 

Ver. 3. All ^ the country about Jordan— That is, adjacent to, probably on 
both sides of the river. 

V^r. 8. We have Abraham to our father. — Abraham was the founder of 



If 



164 



LUKE, III. 



Tl 



A. M. 4030. 
A. D. 26. 

h Miit 7.19. 
c. 13.7 ,9. 

i c.11.41. 
2Co.8.14. 
1 Jn.3.17. 

J Miit.21. 
32. 
c.7.29. 



k c.19.8. 
1 Co.6.10. 

1 or, put no 

man in 
fear. 

m Ex.23. 1. 
Le.19.11 

n 1 Ti.6.8. 

o or, allow- 
ance. 

p or, in 

suspense. 

q or, rea- 
soned; or, 

debated. 

r Je.15.7, 
19. 



s Mi.4.12. 
M at. 13. 
30. 

t Pa.1.4. 

u Ps.21.9. 
Ma. 9. 44, 

48. 

v Mat. 14.3. 
Ma.6.17. 



I 



and begin not to say within yourselves, We have Abra- 
ham to our father : for I say unto you, That God is able 
of these stones to raise up children unto Abraham. 

9 And now also the axe is laid unto the root of the 
trees : every h tree therefore which bringeth not forth 
good fruit is hewn down, and cast into the fire. 

10 And the people asked him, saying, What shall we 
do then ? 

11 He answereth and saith unto them, He > that 
hath two coats, let him impart to him that hath none; 
and lie that hath meat, let him do likewise. 

12 Then came also publicans J to be baptized, and 
said unto him, Master, what shall we do? 

13 And he said unto them, Exact k no more than 
that which is appointed you. 

14 And the soldiers likewise demanded of him, say- 
ing, And what shall we do? and he said unto them, 
i Do violence to no man, neither accuse any "'falsely; 
and be content n with your ° wages. 

15 II And as the people were p in expectation, and all 
men Q mused in their hearts of John, whether he were 
the Christ, or not ; 

1(3 John answered, saying unto them all, I indeed 
baptize you with water; but one mightier than I 
cometh, the latchet of whose shoes I am not worthy 
to unloose : he shall baptize you with the Holy Ghost 
and with fire : 

17 Whose r fan is in his hand, and he will thoroughly 
purge his floor, and £ will gather the wheat into his 
garner ; but the <■ chaff' he will burn u with fire un- 
quenchable. 

18 And many other things in his exhortation preach- 
ed he unto the people. 

19 IT But v Herod the tetrarch, being reproved by 
him for Herodias his brother Philip's wife, and for all 
the evils which Herod had done, 

20 Added yet this above all, that he shut up John in 
prison. 



the Jewish nation, and is styled, on account of his confidence in the promises 
of God, the lather of the faithful. 

Ver. 14. Do violence to no man. — Doddridge, "Terrify no man." And 

be content with your wages.— It is well known that soldiers often mutinied 
on this ground. And those who were the most ready tools to oppress others, 
were the most sturdy in resisting oppression, and even a just subordination to 
the higher powers. — [Soldiers here mean men actually under anna, or march- 
ing to battle. Now, as we learn from Josephus that Herod was at this lime 
engaged in war with Aretas, a king of Arabia. Michaelis concludes, that these 
military men were a part of Herod's army, tben on its march from Galilee, 
which must of necessity have passed through the country where John wa3 
baptizing. See on Ma. vi. 27.]— Bagster. 

Ver. 16. Jle shall baptize you with the Holy Ghost and ivith fire.— Here is 
an evident allusion to the pouring "down of tlie Holy Spirit upon the believers 
on the day of Pentecost. See Acts ii. 3. This, as many think, proves that 
the term baptism is at least not always used for immersion ; but, sometimes at 
ieast, forerriision, or pouring down. But on this we speak with tenderness, as our 
object is to promote Christian harmony and affection ; not controversy on the 
non-essentials of religion. 

Ver. 13. He preached unto the people.— This version is defective ; l%rdner 
remarks, the words may be rendered, " He evangelized (or preached the gos- 
pel) to the people." Campbell, " He published the good tidings (or gospel) 
to the people." 



1 



LUKE, III. 



165 



21 IT Now when all the people were baptized, it 
w came to pass, that Jesus also being baptized, and 
praying, the heaven was opened, 

22 And the Holy Ghost descended in a bodily shape 
like a dove upon him, and a voice came from heaven, 
wliich said, Thou art my beloved Son ; in thee I am 
well pleased. 

23 IT And Jesus himself began to be about thirty 
years of age, being (as was supposed) the son x of 
Joseph, which was the son of Hell, 

24 Which was the son of Matthat, which was the son 
of Levi, which was the son of Melchi, which was the 
son of Janna, which was the son of Joseph, 

25 Which was the son of Mattathias, which was the 
son of Amos, which was the son of Naum, which was 
the son of Esli, which was the son of Nagge, 

26 Which was the son of Maath, which was the son 
of Mattathias, which was the son of Semei, which 
was the son of Joseph, which was the son of Juda, 

27 Which was the son of Joanna, which was the son 
of Rhesa, which was the son of Zorobabel, which was 
the son of Salathiel, which was the son of Neri, 

28 Which was the son of Melchi, which was the son 
of Addi, which was the son of Cosam, which was the 
son of Elmodam, which was the son of Er, 

29 Which was the son of Jose, which was the son 
of Eliezer, which was the son of Jorim, which was 
the son of Matthat, which was the son of Levi, 



A. M. 4031). 
A. D. 26. 



P 



the birth 
of Jesus 
Christ is 
Jie great 
tera from 
wliich our 
time is 
reckoned 
AnnoDo- 
mbri ; 
and the 
word (Bra 
itself is 
forn: ed 
from the 
first "let- 
ters, An- 
nus crat 
rcgni Au- 
gust l, ti £ 
year of 
Augus- 
tus's 
reign. 



w Mat. 3. 
13,&c. 
Jn.1.32, 

&c. 



x Mat. 13. 
55. 
Jn.6.42. 



Ver. 21. Now ivhen all the people were baptized— That is, great numbers 
of them. 

Ver. 22. In a bodily shape.— Doddridge, " In a corporeal form :" that it 
was in the form of a dove, however, many doubt. Dr. Daniel Scott supposes 
it to have been a lambent flame, with a hovering motion ; but the dove seems 
so fine an emblem of the Holy Spirit, that we see no more exception to this 
form than that of a tongue of fire, Act? ii. 3. 

Ver. 23. And Jesus himself began to be about thirty years of age. — Dod- 
dridge, " And Jesus when beginning (his ministry) was about thirty years old ;" 
so Lardner. But Campbell (following Groiius and others) reads, "Now 
Jesus was himself about thirty years in subjugation ;" namely, to his parents. 

Being (as loas supposed) the son of Joseph.— Joseph being his mother's 

espoused husband, it was of course supposed by the world, that Joseph must 
be his father ; but this expression strongly implies the contrary.— (The real 
father of Joseph was Jacob, (Mat. i. 16;) but having married the daughter of 
Heli, and being perhaps adopted by him, he was called his son, and as such 
was entered in the public registers ; Mary not being mentioned, because the 
Hebrews never permitted the name of a woman to enter their genealogical 
tables, but inserted her husband as the son of him who was, in reality, but his 
father-in-law. Hence, it appears that St. Matthew, who wrote principally for 
the Jews, traces the pedigree of Jesus Christ from Abraham, through whom the 
promise was given to the Jews, to David, and from David, through the line of 
Solomon, to Jacob the father of Joseph, the reputed, or legal father of Christ ; 
and that St. Luke, who wrote for the Gentiles, extends his ffenealoiry up- 
wards from Heli the father of Mary, through the line of Nathan, to David, 
and from David to Abraham, and from Abraham to Adam, who was the im- 
mediate " son of God" by creation, and to whom the promise of the Saviour 
was given in behalf of himself and all his posterity. The two branches of 
descent from David, by Solomon and Nathan, being thus united in the per- 
sons of Mary and Joseph. Jesus the son of Mary re-united in himself all the 
blood, privileges, and rights, of the whole family of David, in consequence of 
which he is emphatically called " The son of David.")— Bagster. What may 
have thrown some considerable difficulty in the way of reconciling these ge- 
nealogies, is the Hebrew law, which obliged men. in certain cases, to many the 
widows of their deceased brothers, (sec Deut. xxv. 5, &c.) to whom their 
children are therefore reckoned. 



|L= 



166 



LUKE, IV. 



A. M. 4030. 
A. D. 26. 



v Zee. 12. 
* 12. 
2Sa.5.14. 



z Ru.4.18, 
22. 



a Ge. 11.24.. 
26. 



b Ge.11.12. 
z Ge.5.25. 



d Ge.1.26. 
2.7. 

Is.64.8. 
1 Co. 15. 
45,47. 



CHAP. 4. 



A. M. 4031. 
A. D. 27. 



a Mat.4.1, 
&c. 

Ma. 1.12, 
&c. 
ver.14. 



/? 



manifest- 
in? Iiim- 
selt" so to 
be, hav- 
ing com- 
menced 
the public 
exercise 
of his 
office. 



o Ex. 3 1. 23. 
1 Ki.19.8. 



c De.3.3. 



30 Which was the son of Simeon, which w as the son 
of Juda, which was the son of Joseph, which was the 
son of Jonan, which was the son of Eliakim, 

31 Which was the son of Melea, which was the son 
of Menan, which was the son of Mattatha, which was 
the son of y Nathan, which was the son of David, 

32 Which was the son of z Jesse, which was the son 
of Obed, which was the son of Booz, which was the 
son of Salmon, which was the son of Naasson, 

33 Which was the son of Aminadab, which was the 
son of Aram, which was the son of Esrom, which was 
the son of Phares, which was the son of Juda, 

34 Which was the son of Jacob, w T hich was the son 
of Isaac, which was the son of a Abraham, w 7 hich was 
the son of Thara, which was the son of Nachor, 

35 Which was the son of Saruch, which was the son 
of Ragau, which was the son of Phalec, which was the 
son of Heber, which was the son of Sala, 

36 Which was the son of Cainan, which was the son 
of b Arphaxad, which was the son of Sem, which was 
the son of Noe, which was the son of c Lamech, 

37 Which was the son of Mathusala, which was the 
son of Enoch, which was the son of Jared, which was 
the son of Maleleel, which was the son of Cainan, 

38 Which was the son of Enos, which was the son of 
Seth, which was the son of Adam, which was the son 
of d God. 

CHAPTER IV. 

1 The temptation and fasting of Christ. 13 He overcometh the devil : 14 begin- 
neth to preach. 16 The people of Nazareth admire his gracious words. 
33 He cureth one possessed of a devil, 33 Peter's mother-in-law, 40 and divers 
other sick persons. 41 The devils acknowledge Christ, and are reprored for it. 
43 He preacheth through the cities. 

A 1SD a Jesus being full of the /? Holy (^host return- 
-£»■ ed from Jordan, and was led by the Spirit into 
the wilderness, 

2 Being forty days tempted of the devil. And b m 
those days he did eat nothing : and when they were 
ended, he afterward hungered. 

3 And the devil said unto him, If thou be the Son of 
God, command this stone that it be made bread. 

4 And Jesus answered him, saying, c It is written, 
That man shall not live by bread alone, but by everv 
word of God. 

5 And the devil, taking him up into a high mountain, 
showed unto him all the kingdoms of the world in a 
moment of time. 



Ver. 36. Whichwas the sot. o Cainan, ivhich was the son of Arphaxad, 
&c— This Cainan is not in the Hebrew genealogy, (Ge. xi. 12,) but is found in 
the LXX. Whether it was here inserted by Luke, or by some copyist, is not 
of great importance, since the only question arising from it is, whether Salah 
was the son or grandson of Arphaxad. --lit may here be remarked, that though 
some of the same names occur here, from Nathan downwards, as in Joseph's 
genealogy, yet there appears no sufficient evidence that the same persons 
were intended, different persons often bearing the same name.]— Bagster. 
Persons who wish further to study these genealogies, will find abundant learn- 
ed discussion in Dr. Clarke's Comments on Luke iii., and in Mr. Prebend. 
TownsencVs New Testament, arranged. 

Chap. IV. Ver. 5. In a 'moment.— Perhaps meaning, "at a glance," or in 
one view. It is remarkable that this scene from the mountain, which is placed 
last in Matthew, is here placed second ; for which we can give no reason. 



LUKE, IV. 



167 



! 



.( 



6 And the devil said unto him, All this power will I 
give thee, and the glory of them : for d that is delivei- 
ed unto me ; and to whomsoever I will I give it. 

7 If thou therefore wilt e worship me, all shall be thine. 

8 And Jesus answered and said unto him, Get thee 
behind me, Satan : for f it is written, Thou shalt wor- 
ship the Lord thy God, and him only shalt thou serve. 

9 And he brought him to Jerusalem, and set him on a 
pinnacle of the temple, and said unto him, If thou be 
the Son of God, cast thyself down from hence : 

10 For it is written, He ° shall give his angels charge 
over thee, to keep thee : 

11 And in their hands they shall bear thee up, lest at 
any time thou dash thy foot against a stone. 

12 And Jesus answering said unto him, It is said, 
Thou h shalt not tempt the Lordthy God. 

13 And when the devil had ended all the i tempta- 
tion, he departed from him for a season. 

14 *0" And Jesus J returned in the power of the Spirit 
into Galilee : and there went out a fame of him through 
all the region round about. 

15 And he taught in their synagogues, being glori- 
fied of all. 

16 5T And he came to k Nazareth, where he had been 
brought up : and, as his custom was, he i went into the 
synagogue on the sabbath day, and stood up for to read. 

17 Ana there was delivered unto him the book of the 
prophet Esaias. And when he had opened the book, 
he found the place where it was written, 

18 The m Spirit of the Lord is upon me, because he 
hath anointed me to preach the gospel to the poor; 
he hath sent me to heal the 11 broken-hearted, to preach 
deliverance to the captives, and recovering ° of sight 
to the blind, to set at liberty them that are P bruised, 

19 To preach the acceptable <J year of the Lord. 

20 And he closed the book, and he gave it again to 
the minister, and sat down. And the eyes of all them 
that were in the synagogue were fastened on him. 

21 And he began to say unto them, This day is this 
scripture fulfilled in your ears. 

22 And all bare him witness, and wondered at the 
gracious r words which proceeded out of his mouth. 
And the}' said, Is s not this Joseph's son? 

23 And he said unto them, Ye will surely say unto 



A. M. 4031. 
A. D. 27. 



d Jn.l2.31. 

14.30. 
Kp.2.2. 
Re. 13.2,7. 

e or, fall 
down be- 
fore me. 

f De.6.13. 
10 20. 

g Ps 91.11. 

h De 6.16. 

i He.4.15. 



J Jn.4.43. 
Ac. 10.37. 



k Mat.2.23. 

1 Mat. 13. 
51. 

Jn.18.20. 
Ac. 13.14. 
17.2. 

mls.61.1. 

n 2 Ch.34. 
27. 

Ps.34.18. 
51.17. 
147.3. 
Is. 57. 15. 

o Ps.146.8. 
Is. 29. 18. 

p Is.42.3. 
Mat. 12. 
20. 

q Is.61.2. 
63.4, 

r Ps.45.2. 
Is.50.4. 
Mat. 13. 
54. 

Ma.6.2. 
c.247. 



s .Tn.6.42. 



Ver. 7. All shall be thine— That is, " All this glory." Campbell. 

Ver. 8. Get thee behind me, Satan. — This clause is here wanting, not only 
in some of the best MSS. but several ancient versions. But it occurs Mat. iv. 
10. Campbell. 

Ver. 17. Opened the book.—[" Unrolled the book ;" the Sacred "Writings be- 
ing anciently (as they are still in the synagogues) written on skins of parch- 
ment, and rolled on two rollers, beginning on each end, so that in reading 
from right to left, they rolled off with the left hand while they rolled on with 
the right. 1 — Bagster. 

Ver. 18. Because.— Campbell, "Inasmuch as." 

Ver. 20. The minister .—Campbell, " The servant ;" namely, in waiting upon 
the readers. 

f Ver. 22. The gracious leords— Doddridge, " Graceful words"— Campbell, 
'Words full of grace."— Greek, "Words of grace ;" referring more to the 
matter than the manner of his discourse. 

Ver. 23. Done in Capernaum— Sec Mark i. 21, &c. ; John ii. 1S\ &c. 



Ir: 



16S 



LUKE, IV. 



A. M. 4031. 
A. D. 27. 

t Mm. 4. 13. 
U.23.&C. 

u Mat. 13. 
57. 
Jp>' H 

v 1 Ki.17.9. 

wJa.5.17. 

x 2 Ki.5.14. 

y or, edge. 

z Ps.37.14. 
32.33. 

a Jn.8.59. 
10.39. 

b Je.23.29. 

Mat.7.28, 
29. 

Tit.2.15. 
He.4.12. 

c Ma. 1.23. 

d or, away. 

e Ja.2.19. 

f ver.4l. 

g Ps.16.10. 
Da.9.24. 
c.1.35. 
Ac.3.14. 



me this proverb. Physician, heal thyself: whatsoever 
we have heard done in l Capernaum, do also here in 
thy country. 

24 And he said, Verily I say unto you, No u prophet 
is accepted in his own country. 

25 But I tell you of a truth, v many widows were in 
Israel in the days of Elias, when the heaven was shut 
up w three years and six months, when great famine 
was throughout all the land ; 

26 But unto none of them was Elias sent, save unto 
Sarepta, a city of Sidon, unto a woman that was a 
widow. 

27 And * many lepers were in Israel in the time of 
Eliseus the prophet ; and none of them was cleansed, 
saving Naaman the Syrian. 

28 And all they in the synagogue, when they heard 
these things, were filled with wrath, 

29 And rose up, and thrust him out of the city, and 
led him unto the y brow of the hill whereon their 
city was built, that they might cast him down z head- 
long. 

30 But he passing a through the midst of them went 
his way, 

31 And came down to Capernaum, a city of Galilee, 
and taught them on the sabbath days. 

32 And they were astonished at his doctrine : for his 
word was with b power. 

33 IF And c in the synagogue there was a man, which 
had a spirit of an unclean devil, and cried out with a 
loud voice, 

34 Saying, d Let us alone; what e have we to do 
with thee, thou Jesus of Nazareth ? art thou come to 
destroy us ? f I know thee who thou art ; the s Holy 
One of God. 



Ver. 25. Elias— Or, Elijah, 1 Kings xvii. 9, &c. 

Ver. 26. Sarepta.— \ Sarepta, a city of Phoenicia, on the coast of the Medi- 
terranean, is called Zarphand hy the Arabian geographer Sherif ' Ibn Idris, 
who places it 20 miles N. of Tyro, and 10 S. of Sidon ; but its real distance 
from Tyre is about 15 miles, the whole distance from that city to Sidon being 
only 25 miles. Maundrell states, that the place shown him for this city, called 
Sarphan, consisted of only a few houses, on the tops of the mountains, with- 
in about 1-2 a mile of the sea ; between which there were ruins of considera- 
ble extent.]— Bagster. 

Ver. 27. Eliseus— Or Elisha, 2 Kings v. 3. 

Ver. 29. The brow (margin, " edge"") of the hill lohereqn their city was 
built. — But modern travellers tell us that Nazareth was built in a valley, sur- 
i rounded by hills. So Dr. Richardson compares it to a delightful basin of 
earth, surrounded by fifteen mountains. The village, he says, stands on an 
elevated situation, on the west side of the valley. Now it appears by God- 
wyn that the law required only an eminence of two cubits high, from which the 
person stoned must be thrown down, and such an eminence may be found almost 
any where. Perhaps the original term (ophrus) may be misunderstood. Po- 
lybius uses it for the " batik of a river," which is generally sloping. (See 
Jones's Lex.) The human eye-brow, which seems the origin of the term, is 
not on the top of the forehead, but on the rise ; perhaps, therefore, the true 
meaning may be, that the city was built on the slope of the hill, from the 
steepest part of which they meant to precipitate our Lord. What is now called 
the Mount of Precipitation is, however, full half a league from the village, 
and difficult of access, which is therefore very unlikely to be the place to which 
tbe Jews meant to drag our Saviour. 

Ver. 33. A spirit of an unclean devil— That is, a demon, who was an un- 
clean spirit : this seems utterly inconsistent with the idea of these demons be- 
ing diseases. 



I 



A 



169 
A. M. 4031. 

a. d. 27. 



h I Pe.3.22. 



i Mat.8.14, 
&c. 
M;i. 1.29, 



j or, to say 

that they 
knew him 
to be 
Christ. 



k Ma. 1.30. 



LUKE, V. 

35 And Jesus rebuked him, saying, Hold thy peace, 
and come out of him. And when the devil had thrown 
him in the midst, he came out of him, and hurt him not. 

36 And they were all amazed, and spake among 
themselves, saying, What a word is this ! for with 
authority and power he commandeth the unclean 
spirits, h and they come out. 

37 And the fame of him went out into every place of 
the country round about. 

38 TT And he arose out of the synagogue, and entered 
into Simon's house, i And Simon's wife's mother 
was taken with a great fever ; and they besought him 
for her. 

39 And he stood over her, and rebuked the fever ; and 
it left her : and immediately she arose and ministered 
unto them. 

40 IT Now when the sun was setting, all they that 
had any sick with divers diseases brought them unto 
him ; and he laid his hands on every one of them, and 
healed them. 

41 IT And devils also came out of many, crying 
out, and saying, Thou art Christ the Son of God. 
And he rebuking them, suffered them not J to speak: 
for they knew that he was Christ. 

42 IT And when it was day, he departed and went 
into a desert place: and the people sought him, and 
came unto him, and stayed him, that he should not 
depart from them. 

43 And he said unto them, I must preach the king- 
dom of God to other cities also : for therefore k am 
I sent. 

44 And he preached in the synagogues of Galilee. 

CHAPTER V. 

1 Christ teacheth the people out of Peter's ship : 4 in a miraculous taking of 
fishes, showeth how he will make him and his partners fishers of men : 
12 cleunseth the leper: 16 prayeth in the wilderness : 18 healeth one sick of 
the palsy: 27 ealletn Matthew the publican : 29 eateth with sinners, as being 
the physician of souls : 34 foretelleth the fastings and afflictions of the apos- 
tles after his ascension : 35 and likeneth faint-hearted and weak disciples to old 
bottles and worn garments. 

ND a it came to pass, that, as the people pressed 
upon him to hear the word of God, he stood by 
the lake of Gennesaret, 
2 And saw two ships standing by the lake : but the 

Ver. 37. The fame, &c— [The sound ; a very elegant metaphor, says Dr. 
Adam Clarke. The people are represented as struck with astonishment, and 
the sound goes out through all the coasts ; in allusion to the propagation of 
sound by a smart stroke upon any substance.]— Bagster. 

Ver. 42. When it was day. — Mark says, " A great while before day," which 
may refer to his rising at the first dawn ; and when the day advanced, Diit pro- 
bably before sun-rise, he went forth, &c. 

Ver. 44. Galilee.— [Many of the Jewish traditions, in accordance with Is. 
ix. ), 2, assert that Galilee was the place where the Messiah should first ap- 
pear. Thus also Is. ii. 19, " When he shall arise to smite terribly the eath," 
is expounded in the book Zohar, as referring to the Messiah : " When lie shall 
arise, and shall be revealed in the land of Galilee." See Schoetgen.]— Bagster. 

Chap. V. Ver. 1. And it came to pass.. — No particular day or time is here 
pointed out ; but one day, while he was preaching. — The lake of Gennesaret 
—Called also'" the sea of Galilee," and " of Tiberias ;" called also in the Old 
Testament, " the Sea of Cinnereth." Num. xxxiv. [I. Jos. xii. 3. 

Ver. 2, Tivo ships.— Evidently fishing-barks. Standing— That is, aground ; 

not afloat. 



CriAP. 5. 



a Mat 1.18, 
&c. 

Ma. 1.16, 
&c. 



15 



170 



LUKE, V 



: 



A. D. 27. 
\ b Jn.21.6. 



Ps. 127. 1,2 

Eze.37. 

11,12. 



Ec 11.6. 
Ga.6.9. 



Ex.23.5. 
Ga.0.2 
Pr. 13.24. 



Jn.13.22. 
2 Sa.6.9. 
1 Ki.17. 
18. 
Is.6.5. 



g Ps.8.6,8. 



h Mat.4.20. 
19.27. 
Phi.3.7.8. 



Mat.8.2, 
&e. 

Ma.1.40, 
&c. 



I Ki.5.10. 
14. 



k Le.14.4, 
&c. 



1 Mat. 4. 25. 
Ma.3.7. 
Jn.6.2. 



A. m. 4031.1 fishermen were gone out of them, and were washing !' 
their nets. 

3 And he entered into one of the ships, which was 
Simon's, and prayed him that he would thrust out a 
little from the land. And he sat down, and taught 
the people out of the ship. 

4 ^T Now when he had left speaking, he said unto 
Simon, b Launch out into the deep, ana let down your 
nets for a draught. 

5 And Simon answering said unto him, Master, we 
have toiled all the night, and have taken c nothing : 
nevertheless at thy word I will letdown the net. 

6 And d when they had this done, they enclosed a 
great multitude of fishes : and their net brake. 

7 And they beckoned unto their partners, which 
were in the other ship, that they should come and help 
e them. And they came, ana filled both the ships, 
so that they began to sink. 

8 When Simon Peter saw it, he fell down f at Jesus' 
knees, saying, Depart from me ; for I am a sinful 
man, O Lord. 

9 For he was astonished, and all that were with him, 
at the draught of the fishes s which they had taken : 

10 And so was also James, and John, the sons of Ze- 
bedee, which were partners with Simon. And Jesus 
said unto Simon, Fear not; from henceforth thou 
shalt catch men. 

11 And when they had brought their ships to land, 
they forsook h all, and followed him. 

12 IT And i it came to pass, when he was in a certain 
city, behold a man full of leprosy : who seeing Jesus, 
fell on his face, and besought him, saying, Lord, if thou 
wilt, thou canst make me clean. 

13 And he put forth his hand, and touched him, say- 
ing, I will : be j thou clean. And immediately the le- 
prosy departed from him. 

14 And he charged him to tell no man : but go, and 
show ^hyself to the priest, and offer for thy cleansing, 
according as Moses k commanded, for a testimony 
unto them. 

15 But so much the more went there a fame abroad 
of him : and l great multitudes came together to hear, 
and to be healed by him of their infirmities. 



Ver. 3. Thrust out a little.— So that the people on land might hear, without in- 
commoding him. Sat down, &c— [This account of the calling of Peter and 

Andrew, James and John, will be found, as Dr. Townson observes, on a near 
inspection, to tally marvellously with the preceding ones of Matthew and Mark ; 
and is one of the evidences, that the Evangelists vary only in the number or choice 
of circumstances, and write from the same idea of the tact, which they lay before 
w. Though St. Matthew and Mark do not exactly tell us, that St. Peter was in 
the vessel" when he was called by Christ, they signify as much in saying that 
he was casting a net into the sea ; and though only St. Luke informs us that 
James and John assisted Peter in landing the fish, yet. it is implied, for Mark 
says, that when Christ had gone a liitle_ farther, he saw them mending their 
nets, which had been torn by the weight offish hauled on shore.]— Bagster. 

Ver. 8. Depart from me, &c— I am totally unworthy of such manifesta- 
tions of thy power and glory. See Is. vi. 5. v 

Ver. 11. They forsook all and followed him,.— They had followed him 
before, (John i" 43 ;) but not so as to forsake all. Till now they wrought at 
their ordinary calling." Wesley. 



] ~ LUKE, V 

16 IT And m he withdrew himself into the wilderness, 
and prayed. 

17 il And it came to pass on a certain day, as he was 
teaching, that n there were Pharisees and doctors of 
the law sitting by, which were come out of every town 
of Galilee, and Judea, and Jerusalem: and the power 
of the (3 Lord was present to heal them. 

18 o And, behol'd, men brought in a bed a man which 
was taken with a palsy: and they sought means to 
bring him in, and to lay him before him. 

19 And when they could not find by what way they 
might bring him m because of the multitude, they went 
upon the hous^-top, and let him down through the 
tiling with his couch into the midst before Jesus. 

20 And when dp saw their faith, he said unto him, 
Man, thy sins are forgiven thee. 

21 And the scribes and the Pharisees began to reason, 
saying, Who is this which speaketh blasphemies? 
Who can forgive p sins, but God alone 1 

22 But when Jesus perceived their thoughts, he an- 
swering said unto them, What reason ye in your 
hearts 7 

23 Whether is easier, to say, Thy sins be forgiven 
thee; or to say, Rise up and walk ? 

24 But that ye may know that the Son of man hath 
power upon earth to forgive sins, (he said unto the sick 
of the palsy,) I say unto thee, Arise, and <J take up thy 
couch, and go unto thy house. 

25 And immediately he rose up before them, and took 
up that wdiereon he lay, and departed to his own 
house, glorifying God. 

26 Ann they were all amazed, r and they glorified 
God, and ■ were filled with fear, saying, We have seen 
strange things to-day. 

27 1T An i i after these things he went forth, and saw 
a publican, named Levi, sitting at the receipt of cus- 
tom : and he said unto him, Follow me. 

28 And he left all, rose up, and followed him. 



171 

A. M. 4031. 
A. U. 27. 

in Mat. 14. 
23. 
Ma. 6. 46. 



a Jn.3.21. 

P He rceni 
fested hi* 
Divine 
power 
and com- 
passion in 
readily 
healing 
those nu- 
merous 
sick per- 
sons that 
were 
orought 
to him. 



Mat.9.2, 

&c. 

Ma.2.3, 

&c. 



p Ps.32.5. 
103.3. 
130.4. 
Is. 1.18. 
43.25. 

q Jn.5.8,12. 

r Ac.4.21. 
Gal. 1.24. 

s v.8. 

t Mat. 9.9. 

&c. 
Ma.2.13. 



Ver. 16. Into tlie wilderness. — Literellj, "Into the deserts;" Campbell "Soli- 
tary places." 

Ver. IV. And the pr/wer of the Lord was present to heal them. — Query, whom"? 
Not, the Pharisees and lawyers, surely. We apprehend that part of tins passage 
should be read in a parenthesis, thus : Ver. 15. " Great multitudes came . . to 

he healed, (and he withdrew, &c And it came to pass on a certain day as 

lie was teaching, and there were Pharisees, &c. sitting- bv . . . . ,) and the n/nver 
ol the Lord was (present) to heal them ;" viz. the multitudes that came to be 
healed. So (for substance) Glossitis, Doddridge, Campbell, and Boothrovd It is 
evident enough, from what follows, that the Pharisees came not to be healea, but 
to cavil and find fault. 

Ver. 18—26. And, behold, men brought in a bed, &c. — This is the same as- 
rativo as in Mat. ix. 2—8, where we offered some general remarks: and in 
Mark u.. 3 — 12. 

Ver. 19. They went upon the house-top.— -[The plain state of the case seems 
to have been this : not being able to approach our Lord, oecause of the crowd 
they ascended the flat roof by the outer stairs, and, uncovering the roofing, 
whether of tiling or thatchme, about the place where Jesus sat, they let down 
the couch by the orifice. In all this there appears no difficulty ; and the damage, 
considering the slight structure -a, d thin roofing of eastern houses, could not 
f.Ave been great.] — Bagsler.. 

Ver. 21. Forgive sins. — See note on Mark ii. 7. 

V or. 26. Filled with fear—i. e. with a reverential sense of the divine power. 



!l 



172 



LUKE, VI. 



A. M. 4031. 
A. D. -n. 



!l 



I 



u c.15.1, 



Jj.S22 



w La. 15 /, 
10. 

1 Co.0.9.. 
11. 
lTi.1.15. 

2 Pe.3.9. 



x c.7.34,35. 
y Is.22.12. 



z Mat.9.1o, 
17. 

Ma. 2.21, 
22. 



a Le.19.19. 
De.22.U. 
2Co.6.16. 



b Je.6.16. 



CHAP. 6. 



a Mat. 12.1, 
&c. 

Ma.2.23, 
&c. 



b Ex.20. 10. 
Is 58. 13. 



c 1 Sa.21.6. 



29 IT And Levi made him a great feast in his own 
house ; and u there was a great company of publicans 
and of others that sat down vvith them. 

30 But their scribes and Pharisees murmured against 
his disciples, saying, Why do ye eat and drink with 
publicans and sinners? 

31 And Jesus answering said unto them, They that 
are whole need not a v physician; but they that are 
sick. 

32 I came not to call the righteous, but sinners w to 
repentance. 

33 IT And they said unto him, Why do the disciples 
of John fast often, and make prayers, and likewise 
the disciples of the Pharisees ; but x thine eat and 
drink ? 

34 And he said unto them, Can ye make the children 
of the bride-chamber fast, while the bridegroom is with 
them ? 

35 But the days will come, when the bridegroom shall 
be taken away from them, and then shall they fast 
y in those days. 

36 M And z he spake also a parable unto them ; No 
man putteth a piece of a new garment upon an old ; if 
otherwise, then both the new maketh a rent, and the 
piece that was taken out of the new agreeth not a with 
the old. 

37 And no man putteth new wine into old bottles ; 
else the new wine will burst the bottles, and be spilled, 
and the bottles shall perish. 

38 But new wine must be put into new bottles ; and 
both are preserved. 

39 No man also having drunk old wine straightway 
desireth new : for he saith, The old b is better. 

CHAPTER VI. 

1 Christ reproveth the Pharisees' blindness about the observation of the sabbath, 
by scripture, reason, and miracle : 13 chooseth. twelve apostles : 17 healeth the 
diseased: 20 preacheth to his disciples before the people of blessings .and 
curses : 27 how we must love our enemies : 46 and join the obedience of good 
works to the hearing of the word : lest in the evil day of temptation we fall 
like a house built upon the face of the earth, without any foundation. 

A ND a it came to pass on the second sabbath after 
-^- the first, that he went through the corn fields ; 
and his disciples plucked the ears of corn, and did eat, 
rubbing them in their hands. 

2 And certain of the Pharisees said unto them, Why 
do ye that which bis not lawful to do on the sabbath 
days ? 

3 And Jesus answering them said, Have ye not read 
so much as this, what c David did, when himself was 
a hungered, and they which were with him ; 

4 How he went into the house of God, and did take 



Ver. 30. Their scribes, Sic— That is, the scribes and Pharisees of that 
place. Campbell. . 

Chap. VI. Ver. 1—5. And it came to pass, &c— The same conversation is 
related more fully by Matthew, chap. xii. 1—8 ; also in Mark li. 23—23. 

Ver. l. On the second sabbath after the first. —Campbell, ' On the sabbath 
(called) second prime ;" this is literal, but the learned commentator confesses 
the exact meaning to be unknown. Doddridge renders it, " On the first sab- 
bath after the second (day of unleavened bread.") So Lightfoot, Newcome, &c. 



LUKE, VI. 



and eat the shew- bread, and gave also to them that 

were with him ; which it is not lawful d to eat but for 

the priests alone? 
5 And he said unto them, That the Son of man is 

Lord also of the sabbath. 
!j 6 IT And e it came to pass also on anorher sabbath, that 
•! he entered into the synagogue and taught: and there 

was a man whose right hand was withered. 

7 And the scribes and Pharisees watched him, 
whether he would heal on the f sabbath day ; that 
they might find an accusation against him. 

8 But he knew their s thoughts, and said to the man 
which had the withered hand, Rise h up, and stand 
forth in the midst. And he arose and stood forth. 

9 Then said Jesus unto them, I will ask you one thing ; 
Is it lawful on the sabbath days to do good, or to do 
evil ? to save life, or to destroy it ? 

10 And looking i round about upon them all, he said 
unto the man, Stretch forth thy hand. And he did so : 
and his hand was restored whole as the other. 

11 And they were filled with madness ; and commu- 
ned J one with another what they might do to Jesus. 

12 IT And k it came to pass in those days, that he went 
out into a mountain l to pray, and continued all night 
m prayer to Crqd. 

13 And when it was dav, he called unto him his dis- 
ciples : and of them he chose m twelve, whom also he 
named apostles ; 

14 Simon, (whom n he also named Peter,) and Andrew 
his brother, James and John, Philip and Bartholo- 
mew, 

15 Matthew and Thomas, James the son of Alpheus ' 
and Simon called Zelotes, 

16 And Judas ° the brother of James, and Judas Isca- 
riot, which also was the traitor. 

17 IF And he came down with them, and stood in the 
plain, and the company of his disciples, and p a great 
multitude of people out of all Juaea and Jerusalem, 
and from the sea coast of Tyre and Sidon, which came 
to hear him, and to be healed <J of their diseases ; 

18 And they that were vexed with unclean spirits: 
and they were healed. 

19 And the whole multitude sought to touch r him: 
for s there went virtue out of him, and healed them all. 



173J 



A. M. 4031 
A. D. 27. 



d Le.24.9. 

e Mat. 12. 

10,&c. 

Ma.3.1, 

&c. 

c.13.14. 

14.3. 

f Jn.9.16. 

g Job 42.2. 

h ls.42.4. 

Ac.26.L6. 

i Ma.3.5. 
j Ps.2.1,2. 

k Mat. 14. 
23. 

1 Mat. 6. 6. 

m Mat. 10.1, 

&c. 

Ma. 3. 13. 
6.7. 

n Jn.1.42 

o J tide 1. 

p Mai.4.25. 
&c 

Ma.3.7, 
&c. 

q Ps. 103.3. 
107. 17.. 20 

rNu.21.8,9. 
Mat. 14. 
36. 

Jn.3.14, 
15. 

r 

s Ma.5.30. 

e.8.46. 



Ver. 9. Is it lawful, &.c.~Ca?npbell, " What is lawful to do on the sabbath ? 
Good or ill? To save, or to destroy?" So a great many MSS. and printed 
editions. They change only in the pointing. 

Ver. 11. They were filled with madness. — This is well explained, and in a few 
words, by Mr. Henry. " They were mad at Christ, mad at the people, mad at 
themselves. Anger is a short madness ; malice a long one." 

Ver. 13. Apostles. — [An Apostle properly denotes one sent, exactly corres- 
ponding to the Chaldee and Syriac, sheliach, and sheikha, probably the very word 
employed by our Lord, from shelach, " to send." It was employed by (he Jews to 
denote any one deputed to act for another, especially on public business, as 
ambassadors, legates, or envoys ; in which sense Herodotus also uses the word.] — 
Booster. 

Ver. 15. Simon called Zelotes. — Called also the Canaanite, from the Hebrew 
word Kana, to be zealous. See note on Mark lii. 18. jj 

Ver. 16. Judas Jsrararf— That is, "the man of Carioth" a town of Judan: || 
others explain Iscariot as Issachariothes % of the tribe of Issachar. Calmet. 



~3 



m 



174 



LUKE, VI. 



A. M. 4031. 
A. D. 27. 



t Mat.5.2, 
&c. 

u Ja.2.5, 

v Is.55.1. 

wPs. 107.9. 

x Is.61.3. 

Re.21.4. 

y Jn.17.14. 

z lPe.2.19, 
20. 
3.14. 
4.14. 

a Ac.5.41. 
Col. 1.24. 
Ja.1.2. 

b Ac.7.52. 
He. 1 1.32.. 
39. 

c Ha. 2. 9. 
Ja.5.1. 

d c. 16.25. 

e Is.23.7. 
65.13. 

f Pr.14.13. 
Ep.5.4. 

g Jn. 15.19. 
1 Jn.4.5. 

h Ex.23,4,5 
Pr. 25.21. 
Mat.5.44. 
ver.35. 
Ro. 12.20. 

i c.23.34. 
Ac.7.60. 

j Mat.5.39. 

k 1 Co.6.7. 

1 De. 15.7,8, 
10. 

Pr.19.17. 
21.26. 
Mat.5.42, 
&c. 

mMat.7.12 
n ver.27. 

o Ps.37.26. 
112.5. 

p Mat.5.45. 
q Mat.7.1. 



20 IF And t he lifted up his eyes on his disciples, and 
said, Blessed be ye u poor : for yours is the kingdom of 
God. 

21 Blessed are ye that hunger v now: for ye shall be 
Y filled. Blessed are ye that weep x now: for ye shall 
laugh. 

22 Blessed are ye, when men shall hate 7 you, and 
when they shall separate z you from their company, 
and shall reproach you, and cast out your name as 
evil, for the Son of man's sake. 

23 Rejoice a ye in that day;, and leap for joy : for, be- 
hold, your reward is great in heaven : for in the like 
manner ^ did their fathers unto the prophets. 

24 But wo unto you that are c rich ! for ye have re- 
ceived d your consolation. 

25 Wo unto you that are e full ! for ye shall hunger. 
Wo unto you that laugh f now ! for ye shall mourn 
and weep. 

26 Wo unto you, when all men shall speak well s of 
you! for so did their fathers to the false prophets. 

27 IT But I say unto you which hear, Love h your ene- 
mies, do good to them which hate you, 

28 Bless them that curse you, and ipray for them 
which despitefully use you. 

29 And j unto him that smiteth thee on the one cheek 
offer also the other ; and him k that taketh away thy 
cloak forbid not to take thy coat also! 

30 Give l to every man that asketh of thee ; and of 
him that taketh away thy goods ask them not again. 

31 And m as ye would that men should do to you, do 
ye also to them likewise. 

32 For if ye love them which love you, what thank 
have ye? for sinners also love those that love them. 

33 And if ye do good to them which do good to you, 
what thank have ye? for sinners also do even the 
same. 

34 And if ye lend to them of whom ye hope to receive, 
what thank have ye ? for sinners also lend to sinners, 
to receive as much again. 

35 But love ye your "enemies, and do good, and 
lend, hoping for nothing again; and your reward shall 
be great, and P ye shall be the children of the Highest : 
for he is kind unto the unthankful and to the evil. 

36 Be ye therefore merciful, as your Father also is 
merciful. 

37 Judge <J not, and ye shall not be judged : condemn 
not, ana ye shall not be condemned: forgive, and ye 
shall be forgiven : 



Ver. 22. When they shall separate you— From their company ; that is, " ex- 
pel you from the synagogue ; excommunicate you." Campbell. 

Ver. 29. Take thy coat.— [The coat was a tunic, or under garment, over 
which the Jews and other nations threw a cloak or gown, when they went 
abroad, or were not at work.]-— Bagger. 

Ver. 35. Hoping for nothing again.— The Greek word is only here used in 
the New Testament, where some render it, to despond; and then the sense is, 
lend without despondency, i. e. without being weary ; but the true meaning pro- 
bably is, lend even to those from whom you cannot reasonably expect any 
recompense. 



=1 






LUKE, VII. 



175 



38 Give, and it shall be given r unto you ; good mea- 
sure, pressed down, and shaken together, ana running 
over, shall men give into your s bosom. For t with 
the same measure that ye mete withal it shall be mea- 
sured to you again. 

39 And he spake a parable unto them, Can u the blind 
lead the blind? shall they not both fall into the ditch? 

40 The v disciple is not above his master : but every 
one w that is perfect shall be as his master. 

41 And why beholdest thou the mote that is in thy 
brother's eye, but perceivest not the beam that is in 
thine own eye? 

42 Either how canst thou say to thy brother, Brother, 
let me pull out the mote that is in thine eye, when 
thou thyself beholdest not the beam that is in thine 
own eye? Thou hypocrite, * cast out first the beam 
out of thine own eye, and then shalt thou see clearly to 
pull out the mote mat is in thy brother's eye. 

43 For y a good tree bringeth not forth corrupt fruit; 
neither doth a corrupt tree bring forth good fruit. 

44 For z every tree is known by his own fruit. For 
of thorns men do not gather figs, nor of a bramble 
bush gather they a grapes. 

45 A " good man out of the good treasure of his heart 
bringeth forth that which is good ; and an evil man 
out of the evil treasure of his heart bringeth forth that 
which is evil : for of the abundance of the heart his 
mouth speaketh. 

46 % And why call ye me c Lord, Lord, and do not 
the things which I say? 

47 Whosoever cometnto me, and heareth my sayings, 
\nd doeth them, I will show you to whom he is Tike : 

48 Hedis like a man which built a house, and digged 
deep, and laid the foundation on a rock : and when 
the flood arose, the stream beat vehemently upon that 
house, and e could not shake it: for it was founded 
upon a frock. 

49 But he s that heareth, and doeth not, is like a man 
that without a foundation built a house upon theearth ; 
against which the stream did _beat vehemently,and im- 
mediately it h fell ; and the ruin of that house was great. 

CHAPTER vn. 
1 Christ findeth a greater faith in the eemurioii a Geiuile, than in any of the 
Jews: 10 healeth his servant being absent : 11 raiseth from death the widow 1 * 
son at N T ain : 19 answereth John's messengers with the declaration of his mi- 
racles : 24 testifieth to the people what opinion lie held of John : 30 inveighelh 
against tike Jews, who with neither the manners of John nor of Jesus could be 
won : 36 and slsoweth by occasion of Mary Magdalene, how he is a friend to 
sinners, not to maintain them iu sins, but to forgive them their sins, upor. their 
fahh a«d repentance. 

IVTOW a when he had ended all his sayings in the au- 
•*■* dience of the people, he entered into Capernaum. 



A. M. 4031. 
A. D. 27. 

r Pr.19.17. 
Mat. 10. 
42. 

s Ps.79.12. 



t Mat.7.2. 
Ma. 4.24. 
Ja.2. la 

u Mat 15. 
14. 

v Mat. 10. 
24. 

.In. 13. 16. 
15.20. 

w or, shall 
be per- 
fected as 
his mas- 
ter. 

x FV.18.17. 
Ro.2.1,21 
&c. 

y Mat.7.16, 
17. 

i Mat. 12. 
33. 

a A grape. 

b Mat. 12. 
3-5. 

c Mai. 1.6. 
Mat. 7.21. 
25.11. 
c. 13.25. 

Ga.6.7. 

d Mat.7.25, 
23. 

e2Pe.L10. 

Jutle 24. 

f Ps.46.1..3 

62.2. 

g Ja.1.24.. 
26. 

h Pr.28.18. 
Hos.414. 



CHAP. 7. 

a Mat. 8. 5, 



Ver. 38. Shall men give into your bosom. — The eastern garments being 
long, folded, and girded with a girdle, admit of carrying much corn in the bosom. 

Ver. 40. Every one that is perfect shall be as hijs master. — Campbell, 
" Every finished disciple shall be as his teacher." 

Ver. 44. For of thorns.— [So Seneca, " Good ean no more be produced out 
of evil, than a fig from an olive. The produee corresponds to the seed."] — B. 

' Ver. 47—49. Whosoever heareth my sayings, &c— The parallel pas- 
sage to this, is Mat. vii. 24—27, and the parable is there illustrated. 



76 



LUKE, VII. 



A. M. 4031. 
A. D. 27. 

b Job 31. 15. 
Pr. 29.21. 

c 1 Ki.5.1. 
v Gal.5.6. 

I Jm.3.14. 

•5.1,2. 

d c.S.49. 
e Ps. 107.20. 
f This man. 







2 And a certain centurion's servant, who was dear 
b unto him, was sick, and ready to die. 

3 And when he heard of Jesus, he sent unto him the 
elders of the Jews, beseeching him that he would come 
and heal his servant. 

4 And when they came to Jesus T they besought him 
instantly, saying, That he was worthy for whom he 
should do this : 

5 For he loveth c our nation, and he hath built us a 
synagogue. 

6 Then Jesus went with them. And when he was 
now not far from the house, the centurion sent friends 
to him, saying unto him, Lord T trouble a not thyself: 
for I am not worthy that thou shouidest enter under 
my roof: 

7 Wherefore neither thought I myself worthy to come 
unto thee : but say e in a word, and my servant shail 
he healed. 

8 Fori also am a man set under authority,, having 
under me soldiers, and I say unto f one, Co, and lie 
goeth; and to another, come, and hecometh; and to 
my servant, Do this, and he doeth it.0 

9 When Jesus heard these things, he marvelled at 
him, and turned him about, and said unto the people 
that followed him, I say unto you, I have not found 
so great faith, no, not in Israel. 

10 And they that were sent, returning to the house, 
found the servant whole that had been sick. 

1 1 */T And it came to pass the day after, that he went 
into a city called Nain; and many of his disciples 
went with him, and much people. 

12 Now when he came nigh to the gate of the city, 
behold, there was a dead man carried out, the only 
son of his mother, and she was a widow : and much 
people of the city was with her. 

13 And when the Lord saw her, he had compassion 
on her, and said unto her, Weep not. 

14 And he came and touched the s bier : and they that 
bare him stood still. And he said, Young man, y I 
say unto thee, h Arise. 

15 And he that was dead » sat up, and began to speak. 
And he delivered him to his mother. 

15 And there came a fear on all: and they glorified 
God, saying, That a great prophet jis risen up among 
us ; and, That k God nath visited his people. 

17 And this rumour of him went forth throughout 

Chap. VII. Ver. 5. Us a synagogue. — Campbell, " Gur synagogue ;!' imply- 
ing that there was but one in the town. Campbell. 

Ver. 8. Go, and he goeth.— Intimating that diseases are Christ's servants, 
so completely under his control, that they come and go at his bidding, as the 
soldiers of a general. 

Ver. II. Nain — [Called Nairn by the Jewish writers, was a town of Galilee, 
in the neighbourhood of Endor and Scythqpofis, and two miles south of mount 
Tabor, according to Euselins. Bar char a, says, "Two leagues from Nuza- 
peth, and not above one south of mount Tabor, is the lesser mount Hermon, '■ 
on the north side of which is the city Nain.\—Eagster. 

Ver. It. Touched the Mer. — Among the Jews, as well as Romans, in those |i' 
times, the corpse was carried to the grave on a kind of litter, or bier, without 
any other covering than a cloth. Rosenmuller. Orient. Lit. No. 1290. 



therefore, 
much 
more 
canst 
Thou, 
who hast 
supreme 
power 
and au- 
thority, 
command* 
the palsy- 
to he 

gone, and 
health to 
come. 



g or, coffin. 

y what a 
tender 
scene ! a 
son, an 
only son, 
his mo- 
ther a 
widow, 
and he in 
the bloom 
of his 
days. 



h c.8.54. 
Ac. 9. 40. 
Ro.4.17. 

i 2K14.32 
..37. 
13.21. 
J n. 11.44. 

j c.24.19. 
If a 1.63. 



LUKE, VII. 



177 



all Judea, and throughout all the region round 
about. 

18 IT And the disciples of John showed him of all 
these things. 

19 And i John calling unto him two of his disciples, 
sent them to Jesus, saying, Art thou he that should 
m come? or look we for another? 

20 When the men were come unto him, they said, 
John Baptist hath sent us unto thee, saying, Art thou 
he that should come? or look we for another? 

21 And iri the same hour he cured many of their in- 
firmities and plagues, and of evil spirits ; and unto 
many that were blind he gave sight. 

22 Then Jesus answering said unto them, Go your 
way, and tell n John what things ye have seen and 
heard; how ° that the blind see, the lame walk^ the 
lepers are cleansed, the deaf hear, the dead are raised, 
to the poor p the gospel is preached. 

23 And blessed is /ie, whosoever shall not be offended 
q in me. 

24 If And when the messengers of John were depart- 
ed, he began to speak unto the people concerning John, 
What went ye out into the wilderness for to see ? A reed 
shaken with the wind ? 

25 But what went ye out for to see? A man clothed 
in soft raiment? Behold, they which are gorgeously 
apparelled, and live delicately, are in kings' r courts. 

26 But what went ye out for to see? A s prophet? 
Yea, I say unto you, and much more than a prophet. 

27 This is he, of whom it is t written, Behold, I send 
my messenger before thy face, which shall prepare thy 
way before thee. 

28 For I say unto you, Among those that are born of 
women there is not a greater prophet than John the 
Baptist : but he that is least in the kingdom of God 
is greater than he. 

29 And all the people that heard /itm, and the publi- 
cans, justified u God, being baptized v with the baptism 
of John. 

30 But the Pharisees and lawyers w rejected the coun- 
sel x of God y against themselves, being not baptized 
of him. 

31 IT And the Lord said, Whereunto z then shall I 



A. M. 4031. I 
A. D. 27. I 



1 Matll.2. 
m Zec.9.9. 
n Jn.1.46. 
o Is.35.5,6. 



p c.4.18. 



q ls.3.14,15. 
Mat.U.6. 
13.57. 
c.2.34. 
Jm.6.66. 
1 Co. 1.21 
..28. 



r 2Sa.19.35. 
£s. 1.3,11. 

s c.1.76. 

t Mal.3.1. 
C.1.15..17. 

u Ps.51.4. 
Ro.3.4. 

v Mat.3.5, 
6. 
c.3.12. 



wot, frus- 
trated. 



x Ac.20.27. 



y or, within 
them- 
selves. 



z Mat 11. 
16,&c. 



&= 



Ver. 19. Or look we for another?— Doddridge, "Are we to expect ano- 
ther?" That is, Art thou the Christ? or must we wait for another?— [When 
we remember the Baptist's solemn testimony to Christ, the sign from heaven, 
and the miraculous impulse which made him acknowledge Jesus the Messiah, 
we shall he constrained to think that he sent to Christ, not lor his own satis- 
faction, but for that of his disciples.]— Eagster. 

Ver. 29. And all the people that heard him— Namely, John. Grotius, 
Doddridge, and Campbell, all consider these as the words of Jesus, (not of 
the Evangelist,) in reference to John the Baptist. 

Ver. 30. Rejected the counsel of God against tlvemselves — That is, against 
their own interests. Doddridge renders it, " Rejected the counsel of God to 
them ;" Campbell, " With regard to tliem." 

Ver. 31. And the Lord sa ?'<£.— These words are wanting in almost all the 
Greek MSS. and many of the Latin ; in all the ancient versions and commen- 
tators ; and are rejected by Grot ins, Mill, Wetstein, and even Doddridge. 
Campbell supposes them to be inserted by some transcriber, who took the two 
preceding verses for the words of the Evangelist. 



*f 



ITS 



LUKE, VII, 



A. M. 4031. 
A. D. 27. 

a Mat.3.4. 
Ma. 1.6. 
3.L15. 



b Jn.2.2. 
12.2. 

ver.36. 



t Pr,8.32., 
3G. 
17.16. 



t Mat.265, 
&c. 

Ma. 14.3, 
&e. 

Jn.11.2, 
&c. 



e c.5.32. 
ver.34. 
1 Til. 15. 



f Jn.9.24. 
g c.15.2. 



h See Mat. 

18.28. 



i Ps.49.7.8. 
Ro.5.6.' 



Ps.116.16 

..18. 

I Co. 15.9. 

2Co.5 14. 

i t: >.i3 

..16. 



liken the men of this generation 1 and to what are 
they like? 

82 They are like unto children sitting in the market- 
place, and calling one to another, and saying, We have 
piped unto you, and ye have not danced; we have 
mourned to you, and ye have not wept. 

33 For John the Baptist came a neither eating bread 
nor drinking wine; and yes-ay, He hath a devil. 

34 The b Son of man is come eating and drinking ; 
and ye say, Behold a gluttonous man, and a wine- 
bibber, a friend of publicans and sinners! 

35 But c wisdom is justified of all her children. 

36 If And done of the Pharisees desired him that he 
would eat with him. And he went into the Pharisee's 
house, and sat down to meat. 

37 And, behold, a woman in the city, which was a 
e sinner, when she knew that Jesus sat at meat in the 
Pharisee's house, brought an alabaster box of ointment, 

38 And stood at his feet behind him weeping, and 
began to wash his feet with tears, and did wipethe-m 
with the hairs of her head, and kissed his feet, and 
anointed them with the ointment. 

39 Now when the Pharisee, which had 1 bidden him - , 
saw it, he spake within himself, saying, This man, if 
f he were a prophet r would have known who and what 
manner of woman this is that toucheth him : for she is 
a s sinner. 

40 And Jesus answering said unto him, Simon, I have 
somewhat to say unto thee. And he saith, Master, 
say on. 

41 There was a certain creditor which had two debt>' 
ors : the one owed five hundred h pence,, and theo?!u-r 
fifty. 

42 And when they had nothing t to pay, he frankly 
forgave them both. Tell me, therefore, which of them 
will love him most ? 

43 Simon answered and said, I suppose that ke. \o 
whom he forgave most. And he said unto him, Thou 
has rightly j judged. 



I 



i 



Ver. 3fi. And mt doion to meat.— 'The word means strictly, to Yedine; 
Campbell (probably to avoid the apparent strangeness of the word reclining) 
renders it. " Placed himself at table." That the reclining picture is intended, 
is perfectly clear from ver. 38. 

Ver. 37. Which was— Doddridge, " had been"— a sinner— Tkut is noto- 
riously so. An alabaster box. -Sen Mat. xxvi. 7. 

Ver. 38. And stood at his feet behind.— Tlie ancients- placed themselves 
along a couch- on their sides, supporting their beads with one arm, bent al f.l e 
elbow, and resting on the coach: with the otlv-r they took their food uj d 
were supported at the back by cushions. Their feet, u§ course, were ae*vssv 

hie to any one whr, came behind the conch. Wakefield. To wash hh feet 

with tears.— Doddridge, " To water his feet with a shower of tears ;" Camp- 



bell, "Bathed them with tears, and wiped/' &c. , which we prefer. 
be remarked, that the sandals were always taken oft' at meals. 



It shoukl 
And ti'd 
wipe them with the hairs of her head —Dnddridge, " Tresses of her hair '•' 
Po/ybius tells us, that when Hannibal drew near to Home, the Human ladies 
went t(^ the temples to supplicate the gods-, washing the floors of them wirn 
their hair ; which (he adds; was their custom on such occasions. Ami kiss- 
ed his feet.— -This was no unusual practice with the Jews. 

Ver. 41. Five hundred pence — That, is, Roman denarii, equal to seven- 
ty-two dollars. 




LUKE, VIII. 



1/9 



s 



44 And he turned to the woman, and said unto Simon, | 
Seest tliou this /? woman? I entered into thy house, | 
thou gavest me no water for my feet : but she hathi 
washed my feet with tears, and wiped them with the! 
hairs of her head. 

4o Thou gavest me no kiss : but this woman since 
the rime I came in hath not ceased to kiss my feet 

46 My k head with oil thou didst not anoint : but this 
w;) nan hath anointed my feet with ointment. 

47 Wherefore, I say unto thee, Her sins, which are 
many, are forgiven; for she loved much : but to whom 
little is forgiven, the same loveth little. 

4> And he said unto her, Thy sins are forgiven. 

49 And they that sat at meat with him i egan to say 
within themselves, Who lis this that forgiveth sins 
also ? 

50 And he said to the woman, m Thy faith hath saved 

thee ; go in peace. 

CHAPTER VIII. 

3 Women minister unto Christ of their substance. 4 Christ, atter he had preach- 
ed from place lo place, attended with his apostles, propounded the parable of 
the sower, 16 and oj' the candle : '21 declared] who are his mother, and bre- 
thren : V2 rebuked] ike winds: 2(j caste th the legion of devils out of the man 
iino tie herd of swine: 37 is rejected of the (iadarenes : 43 liealeth the woman 
of herbtaedy issue, 49 and raiseth from death Jainis' daughter. 

A ND it came to pass afterward, that he went through- 
- 4 -*- out every city and village, preaching and showing 
the glad tidings of the kingdom of God : and the 
twelve were with him, 

2 And ;'■ certain women, which had been healed of 
evil spirits and infirmities, Mary called Magdalene, 
out |j of whom went seven devils, 

3 And Joanna the wife of Chuza Herod's steward, 
and Susanna, and many others, which ministered unto 
him c of their substance. 

4 IF And when much people were gathered together, 
and were come to him out of every city, he spake by a 
parable: 

5 A d sower went out to sow his seed f and as he 
sowed, some fell by the way-side : and it was trodden 
e down, and the fowls of the air devoured it. 



A. M. 4031. 

A. D. 27. 







who has 
shown 
these ex- 
traordi-' 
nary to- 
kens of 
her singu- 
lar love 
to .. i 
she has 
obtained 
pardon, 
and being 
pardoned, 
she is till- 
ed \\ itli 
love to 
me. 



k Ps.23.5. 

1 Mai. 9.2,3. 
Ma.tt/& 

m Ha. 2.4. 
Ma i. 9. 22. 
Ma. 5. 34. 
10.52. 
c.8.48. 
18.42. 
Ep.2.8. 



CHAP. 8. 

a Mat. 27. 
55. 

b Ma. 16. 9. 
ver.30. 

c 2 Co. 8.9. 

d Mat. 13.3, 

&c. 

Ma.4.3, 

&c. 

e Ps. 119. 

118. 
Mat. 5. 13. 



Vwr. 44. Thou gavest me no ipatcr.— Washing the feet, before meals is fre- 
quently mentioned in the Old Testament, Gen. xliii. 24. 1 Sam. xxv. 41 ; so 
1 Tim. v. 10. This, was done by the master of a family. Harmer, Shaw 

Ver. 45. I came in. — Some MSS. with the Vulgate, both the Syriucand the 
Coptic versions read, " She came in." Campbell. So Doddridge, Eoothroyd, 
&c. Compare ver. 37. — [Many have supposed, that this person was Mary 
Magdalene, and Mary the sister of Lazarus. But there is no indication in the 
gospel history, that Mary Magdalene was the sister of Lazarus ; but on the 
contrary, it would appear that they are perfectly distinct persons, the sister of 
Lazarus residing at Bethany, while Mary Magdalene appears to have resided 
at Magdala, east of Jordan , a distance of nearly 90 miles. Add to this, that 
our Saviour seems to have been now either in or near Nain, not at Bethany ; 
and the woman appears from the recital to have been previously unknown to 
him.]— Bagster. 

Chap. VUL Ver. 2. Mary called Magdalene.— From Magdala, a town of 

Galilee, where she lived. Doddridge. Out of whom went seven dtvih — 

Or demons ; that is, who had been dispossessed. Some suppose this was the 
same woman that is mentioned in the preceding chapter as a sinner, (ver. 37.) 
but this is very doubtful. If her having seven demons implied her being a. 
great sinner, what must the Gadarene have been, who was possessed by a le- 
gion— below, ver. 30? But to us it is not ev ; Jent that possessioi had any con- 
nexion with moral evil. 



180 



LUKE, VIII. 



A. M. 4031. 
A. D. 27. 



f Je.5.3. 

g Je.4.3. 

h Ge.26.12. 

i Pr.20.12. 
Je.13.15. 
25.4. 

j Is.6.9. 

k Mat. 13. 
18. 

Ma. 4. 14, 
&c. 

1 1 Pe.1.23. 

mPr.4.5. 
Is.65.11. 
Ja.1.23, 
24. 

nPs.106.12, 
13. 

Is.53.2. 
Ga.3.1,4. 
4.15. 

o Pr.12.3. 
Ho. 6.4. 

p I Ti.6.9, 
10. 

2TL4.10. 
1 Jn.2.15 
..17. 

q Jn.15.6. 

r Je.32.39. 

s He. 10. 36. 
Ja.1.4. 

t Mat.5.15. 
Ma.4.21. 
c. 11.33. 

a Eo. 12.14. 
Mat. 10. 
26. 

c.12.2. 
1 Co.4.5. 

v Ja.1.21.. 
25. 

w Mat. 13. 
12. 

25.29. 
c.19.26. 

x or, thinlc- 
eth that 
hehat/u 

y Mat. 12. 
46, &c. 
Ma.3.32, 
ftc. 



6 And some fell upon a frock; and as soon as it 
was sprung up, it withered away, because it lacked 
moisture. 

7 And some fell among s thorns ; and the thorns 
sprang up with it, and choked it. 

8 And other fell on good ground, and sprang up. and 
bare fruit a h hundred-fold. And when he had said 
these things, he cried, He that hath ears to hear, let 
him > hear. 

9 IT And his disciples asked him, saying, What might 
this parable be ? 

10 And he said, Unto you it is given to know the mys- 
teries of the kingdom of God : but to others in para- 
bles; that J seeing they might not see, and hearing 
they might not understand. 

11 IT Now k the parable is this: The * seed is the 
word of God. 

12 Those by the way-side are they that hear ; then 
cometh the devil, and taketh away m the woid 
out of their hearts, lest they should believe and be 
saved. 

13 They on the rock are they, which, when they hear, 
receive n the word with joy ; and these have no °rqot, 
which for a while believe, and in time of temptation 
fall away. 

14 And that which fell among thorns are they, which, 
when they have heard, go forth, and are choked with 
P cares and riches and pleasures of this life, and bring 
no fruit <J to perfection. 

15 But that on the good ground are they, which in an 
honest and good r heart, having heard the word, keep 
it, and bring forth fruit with s patience. 

16 IT No t man, when he hath lighted a candle, cover- 
eth it with a vessel, or putteth it under a bed ; but set- 
teth it on a candlestick, that they which enter in may 
see the light. 

17 For u nothing is secret, that shall not be made ma- 
nifest ; neither any thing hid, that shall not be known 
and come abroad. 

18 Take v heed therefore how ye hear : for w whoso- 
ever hath, to him shall be given; and whosoever hath 
not, from him shall be taken even that which he 
x seemeth to have. 

19 IT Then y came to him his mother and his bre- 
thren, and could not come at him for the press. 
20 And it was told him by certain, which said, TI17 



Ver. 15. An honest and good heart— la a heart prepared by divine grace ; 
in allusion to the labour of the husbandman in preparing his ground for seed; 
this is, the ground that is ploughed and harrowed by the means of grace, in 
distinction from that which is rocky, or in the public path, or full of thorns 

and briers. And bring 1 forth fruit with 'patience.— Campbell says, the 

Greek word usually signifies "perseverance," or " a patient continuance in 
well doing." See Rom. ii. 7. 

Ver. 18. Take heed, therefore, how ye hear.— But the parallel passage in 
Mark iv. 24, reads, " Take care what ye hear." Both precepts were probably 
connected in our Lord's discourse, as they are in the paraphrases of Dr. Dodd- 
ridge. The one seems to refer to the spirit with which we hear, the other to 



the care with which we should retain it. 



The promise is, that in proportion 
■ •? 



LUKE, VIII. 



181 



A. M. 4031. 
A. D. 27. 



z x\Ia.-.8.2L i . 
Ma 135, 



a F*. 44.53. 
Is.51.9.ia 



b Mat.8.528, 
&c. 
Ma. 5.1, 

&c. 



mother and thy brethren stand without, desiring to 
see thee. 

21 And he answered and said unto them, My mother 
and my brethren are these which hear the word of 
God, and do it. 

22 IT Now z it came to pass on a certain day, that he 
went into a ship with his disciples : and he said unto 
them, Let us go over unto the other side of the lake. 
And they launched forth. 

23 But as they sailed he fell asleep : and there came 
down a storm of wind on the lake ; and they were fill- 
ed with water, and were in jeopardy. 

24 And they came to him, and a awoke him, saying, 
Master, master, we perish. Then he arose, ana rebuked 
the wind and theraging of the water : and they ceased, 
and there was a calm. 

25 And he said unto them, Where is your faith ? And 
they being afraid wondered, saying one to another, 
What manner of man is this ! for he commandeth even 
the winds and water, and they obey him. 

26 H And b they arrived at the country of the Gada- 
renes, which is over against Galilee. 

27 And when he went forth to land, there met him 
out of the city a certain man, which had devils long 
time, and ware no clothes, neither abode in any house, 
but in the tombs. 

28 When be saw Jesus, he cried out, and fell down 
before him, and with a loud voice said, What have I 
to do with thee, Jesus, thou Son of God most high ? 1 
beseech thee, torment c me not. 

29 (For he had commanded the unclean spirit to 
come out of the man. For oftentimes it had caught 
him : and he was kept bound with chains and in fet- 
ters ; and he brake the bands, and was driven of the 
devil into the wilderness.) 

30 And Jesus asked him, saying, What is thy name ? 
And he said, Legion : because many devils were en- 
tered into him. 

31 And they besought him that he would not com- 
mand them to go out into the ddeep. 
I 32 And there w r as there a herd of many swine feed- 
ing on the mountain : and they besought him that he 
would suffer them to enter into them. And he suffered 
them. 

33 Then went the devils out of the man, and entered 

as we receive and retain divine instruction, more will be communicated : Jhr 
whosoever hath, &c. 

Ver. 22—25. Now it came to pass, &c. — Compare Mat. viii. 23—27. f As the 
agitation of the sea was merely the effect of the wind, it was necessary to 
remove the cause of the commotion before the effect would cease. But who, 
by simply saying-, Peace, Be still, (Ma. viii. 39.) could do this but God? One 
word of our Lord can change the face of nature, and calm the troubled ocean, 
as well as restore peace to the disconsolate soul.]— Bolster. 

Ver. 31. The deep, Gr. Abyss— That is, hell : not the sea ; for they went 
thpre of their own accord. Ver. 33. See Rom. x. 7. — [" The abyss," says Dr. 
Doddridge, " the prison in which many of these fallen spirits are detained ; 
and to which some, who may, like these, have been permitted for a while to 
range at 'arse, are sometimes by Divine justice and power remanded."] — B. 

Ver. 3S. Then loent the devils. — LBy this was fully evinced the sovereign 

_ . 



c Is.27.1. 
Ja.'2.19. 
Re.20.10. 



d Re.20.3. 



i 



182 



LUKE, VIII. 



1 



A. M. 4031. 
A. D. 27. 



e At 19.16, 

r 



i 



f Ps.51.10. 



g AC.1&39. 



a De. 10.20, 
21. 

Ps.116.12, 
16. 



i lli.!».8. 



j Ps.136.2, 
3. 



k Mat.9.18, 
&c 

Ma.5.22, 
&c. 



1 2 Ch. 16. 
12. 
Is.55.2. 



m Job 13.4. 



n Mat.8.3. 
20.34. 
c.13.13. 



o c.6.19. 
1 Pe.2.9. 



p Ps.38.9. 
Ho.5.3. 



q Is.66.2. 
Ho. 13. 1. 
Ac. 16.29. 



into the swine : and the herd ran violently down a 
steep place into the lake, and were choked. 

34 When they that fed them saw what was done, 
they e fled, and went and told it in the city and in the 
country. 

35 Then they went out to see what was done; and 
came to Jesus, and found the man, out of whom the 
devils were departed, sitting at the feet of Jesus, 
clothed, and in his f right mind : and they were afraid. 

36 They also which saw it told them by what means 
he that was possessed of the devils was healed. 

37 Then the whole multitude of the country of the 
Gadarenes round about besought him s to depart from 
them ; for they were taken with great fear : and he 
went up into the ship, and returned back again. 

38 Now the man out of whom the devils were depart- 
ed besought him that he might be with h him-, bjt 
Jesus sent him away, saying, 

39 Return to thine own i house, and show how great 
things j God hath done unto thee. And he went his 
way, and published throughout the whole city how 
great things Jesus had done unto him. 

40 And it came to pass, that, when Jesus was return- 
ed, the people gladly received him: for they were all 
waiting for him. 

41 IT And, behold, there k came a man named Jairus, 
and he was a ruler of the synagogue : and he fell 
down at Jesus' feet, and besought him that he would 
come into his house : 

42 For he had one only daughter, about twelve years 
of age, and she lay a dying. But as he went the people 
thronged him. 

43 IF And a woman having an issue of blood twelve 
years, which had spent i all her living upon physi- 
cians, m neither could be healed of any, 

44 Came behind him, and touched the border of his 
garment : and n immediately her issue of blood 
stanched. 

45 And Jesus said, Who touched me? When all de- 
nied, Peter and they that were with him said, Master, 
the multitude throng thee and press thee, and sayest 
thou, Who touched me ? 

46 And Jesus said, Somebody hath touched me : for 
I perceive that ° virtue is gone out of me. 

47 And when the woman saw that she was not p hid, 
she came <* trembling, and falling down before him, 

power of our Lord, and the reality .of diabolical agency ; for, says Dr. Dodd- 
ridge, " it was self-evident that a nerd of swine could not be confederates in 
any fraud : their death, therefore, in this instructive circumstance, was ten 
thousand times a greater blessing to mankind, than if they had been slain for 
food, as was intended."] — Bagster. 

Ver. 40—56. Come to pass, &c— See the parallel passages, Mat. ix. 18—26. 

Ver. 45. Who touched me?— ["Not that he was ignorant who had 
touched him," says Epiphanius, " hut that he might not be himself the di- 
vulger of the miracle, and that the woman, hearing the question, and drawing 
near, might testily the singular benefit she had received, and that, in conse- 
quence of her declaration, she might presently hear from his lips, that her 
faith had saved her ; and that, by this means, others might be excited to come 
and be healed of their disorders.]— Bagster. 



LUKE, IX. 



183 



she declared unto him before all the people for what 
cause she had touched him, and how she was healed 
immediately. 
43 And he said unto her, Daughter, be of good 
comfort: thy faith hath made thee whole; go in 
peace. 

49 IT While r he yet spake, there comethone from the 
ruier s of the synagogue's house, saying to him, Thy 
daughter is dead ; trouble not the Master. 

50 But when Jesus heard it, he answered him, say- 
ing, Fear * not : believe only, and she shall be made 
whole. 

51 And when he came into the house, he suffered no 
man to go in, save Peter, and James, and John, and 
the father and the mother of the maiden. 

52 And all wept, and bewailed her : but he said, 
Weep not ; she is not dead, but u sleepeth. 

53 And they laughed him to v scorn, knowing that 
she was dead. 

54 And he put them all out, and took her by the hand, 
and called, saying, Maid, w arise. 

55 And her spirit came again, and she arose straight- 
way : and he commanded to give her meat. 

56 And her parents were astonished : but he charged 
x them that they should tell no man what was done. 

CHAPTER IX. 

1 Christ sendeth his apostles to work miracles, and to preach. 7 Herod desired 
to see Christ. 17 Christ feedeth five thousand : 18 inquireth what opinion the 
world had of him : 2<J fore tel let h his passion : 23 proposeth to all the pattern 
of his patience. 23 The transfiguration. 37 He healeth the lunatic : 43 again 
forewarneth his disciples of his passion: 46 commendeth humility : 51 biddeth 
them to show mildness towards all, without desire of revenge. 57 Divers 
would follow him, but upon conditions. 

THEN a he called his twelve disciples together, and 
gave them power and authority over all devils, and 
to cure diseases. 

2 And he sent them to preach the kingdom of God, 
and to heal the sick. 

3 And he said unto them, Take b nothing for your 
iourney, neither staves, nor scrip, neither bread, nei- 
ther money ; neither have two coats apiece. 

4 And whatsoever house ye enter into, there abide, 
and thence depart. 

5 And whosoever will not receive you, when ye go 
out of that city, shake c off the very dust from your feet 
for a testimony against them. 

6 And they departed, and went through the towns, 
preaching the gospel, and healing every where. 

7 If Now d Herod the tetrarch heard of all that was 



A. M. 4031. 
A. U. 27. 



r Mat.9.23, 
&c. 

Ma.5.35, 
&c. 



s ver.42,43. 



t Jn.11.25. 
Ro.4.17. 



u Jn.ll.ll, 
13. 



v Ps.22.7. 
c.16.44. 



w c.7.14. 
Jn. 11.43. 



x Mat.8.4. 
9.30. 
Ma.5.43. 



CHAP. 9. 



a Mat. 10.1, 
&c. 

Ma.3.13, 
&c. 
6.7,&c. 



b c.l0.4,&c. 
12.22. 



c Ne.5.13. 
Ac.13.51. 
13.6. 

A. M. 4032. 

A. D. 23. 

d Mat. 14.1, 
&c. 
Ma.G.ll, |j 

&c. |! 



Ver. 55. Her spirit came again. — This expression, thus used of one who 
had heen dead, strongly implies, that at death the soul not only exists sepa- 
rately, but returns and is re-united to the body, when it is raised from the dead. 

Chap. IX. Ver. 4. And thence depart.— Doddridge and Campbell, "Till 
ye leave the place." 

Ver. 5. For a testimony.— How so ? When their feet were covered with dust on 
leaving a town , it proved that no one had received them, and washed their feat. 

Ver. 7. The tetrarch. — [A tetrarch properly signifies a prince, or ruler, 
over (i-quarter of any region ; and had its origin from Galatia, which was <ro- 
verned by four princes. In the New Testament, however, it denotes a prince, 
or king, 'who reigns over the fourth part of a former kingdom. By Herod's 
will, his kingdom was thus divided among his sons . Archelaus had one half, 



•34 



LUKE, IX. 



done by him : and he was perplexed, because that it j 
was said of some, that John was risen from the dead ; 

8 And of some, that Elias had appeared ; and of 
others, that one of the old prophets was risen again. 

9 And Herod said, John have I beheaded : but who 
is this, of whom I hear such things ? And e he desired 
to see him. 

10 IT And the apostles, when they were returned, told 
him all that they had done. And. he took them, and 
went aside privately into a desert place belonging to 
the city called Bethsaida. 

11 And the people, when they f knew it, followed him : 
and he received cthem, and spake unto them of the 
kingdom h of God, and healed them that had need i of 
healing. 

12 IT And J when the day began to wear away, then 
came the twelve, and said unto him, Send the multi- 
tude away, that they may go into the towns and 
country round about, and lodge, and get victuals : for 
we are here in a desert k place. 

13 But he said unto them, Give ye them to eat. And 
they said, we have no more but five loaves and two 
fishes ; except we should go and buy meat for all this 
people. 

14 For they were about five thousand men. And he 
said to his disciples, i Make them sit down by fifties 
in a company. 

15 And they did so, and made them all sit down. 

16 Then he took the five loaves and the two fishes, 
and looking up to /?heaven, he blessed them, and brake, 
and gave to the disciples to set before the multitude. 

17 And they did eat, and were m all filled : and there 
was taken up of fragments that remained to them 
twelve baskets. 

18 M And it n came to pass, as he was alone praying, 
his disciples were with him : and he asked them, say- 
ing, Whom say the people that I am ? 

19 They answering said, ° John the Baptist; but some 
say, Elias; and others say, That one of the old pro- 
phets is risen again. 

20 He said unto them, But whom say ye that 1 am? 
Peter p answering said, The Christ of God. 

21 And he straitly charged them, and commanded 
them to tell no man that thing; 

22 Saying, The <i Son of man must suffer many 
things, and be rejected of the elders and chief priests 
and scribes, and be slain, and be raised the third day. 

23 IT And he said to them all, If r any man will come 
after me, let him deny himself, and take up his cross 
daily, and follow me. 

24 For whosoever will save his life shall lose it : but 
whosoever will lose his life for my sake, the same shall 
save it. 

consisting of Fdumea, Judea, and Samaria ; Herod Antipas, one fourth, con- 
sisting ot Galilee arid Perea; and Philip the remaining fourth, consisting of 

Batanea, Trachonitis and Auranitis. Joscphus.]—Bagster. Of some. 

Doddridge, " By some." So ver. 8. 



A. M. 4032. 
A. D. 23. 

e c.23.8. 



f Ro.10.14, 
17. 



g Jn.6 7. 
h Ae.28.3l. 



c.1.53. 

5.31. 

He.4.16. 



j Mat.14. 
I5,&c. 
Ma.6.35, 
&c. 
Jn.6.5, 
&c. 



k Ps.78.19, 

20. 

Eze.34.25. 
Ho. 13.5. 



1 1 Co. 14. 
40. 

P gratitude 
and 

thanks- 
giving be- 
come 
every oc- 
casion. 



in Ps. 107. 9. 



n Mat. 16. 
13, &c. 
Ma.8.27, 
&c. 



o Mat. 14.2. 
ver. 7,8. 



p Jn.6. 69. 



q Mat. 16. 
21. 
17.22. 

r Mat. 10. 
38. 
16.21. 
Ma.8.34. 
c. 14.27. 

Col.3.5. 






LUKE, IX. 



185 



25 For what is a man advantaged, if he gain the 
whole world, and lose himself, or be cast away ? 

26 For s whosoever shall be ashamed of me and of my 
words, of him shall the Son of man be ashamed, when 
he shall come in his own glory, and in his Father's, 
and of the holy angels. 

27 But 1 1 tell you of a truth, there be some standing 
here, which shall not u taste of death, till they see the 
kingdom of God. 

28 IT And v ; it came to pass about an eight days after 
these w sayings, he took Peter and John and James, 
and went up into a mountain to pray. 

29 And as he prayed, the fashion of his countenance 
was altered, and his raiment teas white and glistering. 

30 And, behold, there talked with him two men, which 
were Moses and Elias : 

31 Who appeared in glory, and spake of his decease 
which he should accomplish at Jerusalem. 

32 But Peter and they that were with him were 
heavy x with sleep : and when they were awake, they 
saw his y glory, and the two men that stood with him. 

33 And it came to pass, as they departed from him, 
Peter said unto Jesus, Master, it is z good for us to be 
here : and let us make three tabernacles ; one for thee, 
and one for Moses, and one for Elias : not knowing 
a what he said. 

34 While he thus spake, there came a cloud, and 
overshadowed them : and they feared as they entered 
into the cloud. 

35 And there came a voice out of the cloud, saying, 
This bis my beloved Son : hear c him. 

36 And when the voice was past, Jesus was found 
alone. And they kept it close, and told no man in 
those days d any of those things which they had 
seen. 

37 IF And e it came to pass, that on the next day, when 
they were come down from the hill, much people met 
him. 

38 And, behold, a man of the company cried out, say- 
ing, Master, I beseech thee, look upon my son : for he 
is mine f only child. 

39 And, lo, a spirit taketh him, and he suddenly 
crieth out; and it tearethhim that he foameth again, 
and bruising him hardly departeth from him. 

40 And I besought thy disciples to cast him out ; and 
they could s not. 

41 And Jesus answering said, O faithless h and per- 
verse i generation, how long shall I be with you, and 
suffer you ? Bring thy son nither. 

42 And as he was yet a coming, the devil threw him 



z Ps.27.4. 
73.28. 



a Ma.10.38. 



b Mat.3.17. 
2Pe.l.l7, 
18. 



c De.18.15. 
Ac.3/22. 



d Ec.3.7. 

e Mat. 17. 
14, &c. 
Ma. 9. 17, 
&c. 

f Zec.12.10. 



g Ac. 19. 13 
8 ..16. 



h Jn.20.27. 
He.4.2. 

i De.32.5 
Ps.78.8. 



A. M. 4032. I 
A. D. 23. 

s Mat. 10. 
33. 

Ma.8.38. M 
2 Ti.2.12. 



t Mat. 16. 

28. 



u Jn.8.59. 
He.2.9. 



v Mat. 17. 
l,&c. 
Ma. 9.2, 
&c. 



\v or, iMngs, 



x Da. 8. 18. 
10.9. 



y Jn.1.14. 



Ver. 26. Come in his oivn glory.— Not in the mean condition as now, but 
in his own nature, glory and majesty, attended with innumerable hosts of 
holy angels as his retinue. 

Ver. 27. There be some standing here, &c. — See note on Mat. xvi. 28. 

Ver. 28. About an eight days. — Modern translators omit the article " an." 

Ver. 31. Of his decease.— Greek, Exodus; i. e. departure or decease. See 
2 Pet. i. 15. 

Ver. 41. O faithless. — Doddridge, "Incredulous." 



186 



LUKE, IX. 



A. M. 4032. 

A. D. 28. 

I Ma.1.27. 



k Ps.139.14. 
Zec.8.6. 

1 Mat. 17, 
22. 

m2Sa.24.14 

n Ma. 9. 32. 
c.2.50. 

18.34. 






Mat. 18.1, 

&c 

Ma.9.34, 




otc. 


p 


Mat. 10. 
40. 

Jn.12.44. 
13.20. 



q Mat. 23. 
11,12. 
c.14.11. 

S shall be 
highly va- 
lued by 
God, and 
all judi- 
cious per- 
sons. 

r Nu.ll.27 
..29. 

« Mat. 12. 
30. 
c.16.13. 

t Ma. 16. 19. 
Ac.L.2. 

u Jn 4.4. 



v 2 1 i.1.10, 
12. 



wJn.3.17. 
12,47. 



S Mat. 8. 19, 
&c. 



y I Ki.J9. 
20. 



down, and tare him. And Jesus rebuked j the unclean 
spirit, and healed the child, and delivered him again to 
his father. 

43 IT And they were all amazed k at the mighty power 
of God. But while they wondered every one at all 
things which Jesus did, he said unto his disciples, 

44 Let these sayings sink down into your ears : for 
l the Son of man shall be delivered into the hands of 
m men. » 

45 But "they understood not this saying, and it was 
hid from them, that they perceived it not: and they 
feared to ask him of that saving. 

46 1T Then ° there arose a*reasoning among them, 
which of them should be greatest. 

47 And Jesus, perceiving the thought of their heart, 
took a child, and set him by him, 

43 And said unto them, p Whosoever shall receive this 
child in my name receiveth me : and whosoe\er shall 
receive me receiveth him that sent me : for 9 he that 
is least among you all, the same shall be great./? 

49 IT And John answered and said, Master, we r saw 
one casting out devils in thy name; and we forbade 
him, because he followeth not with us. 

50 And Jesus said unto him, Forbid him not : for s he 
that is not against us is for us. 

51 IT And it came to pass, when the time was come 
that he should be received t up, he steadfastly set his 
face to go to Jerusalem, 

52 And sent messengers before his face : and they 
went, and entered into a village of the u Samaritans, 
to make ready for him. 

53 And they did not receive him, because his face was 
as though he would go to Jerusalem. 

54 And when his disciples James and John saw this, 
they said, Lord, wilt thou that we command fire to 
come down from heaven, and consume them, even as 
Elias v did ? 

55 But he turned, and rebuked them, and said 3 Ye 
know not what manner of spirit ye are of. 

56 For w the Son of man is not come to destroy 
men's lives, but to save them. And they went to an- 
other village. 

57 Tf And x it came to pass, that, as they went in the 
way, a certain man said unto him, Lord, I will follow 
thee whnhersover thou goest. 

58 And Jesus said unto him, Foxes have holes, and 
birds of the air have nests ; but the Son of man hath 
nor where to lay his head. 

59 And he said unto another, Follow me. But he said, 
Lord, suffer y me first to go and bury my father. 

60 Jesus said unto him, Let the dead bury their dead : 
but go thou and preach the kingdom of God. 



Vcr. 45. It ivas hid from them.— Campbell, "It. was veiled to them." 

Ver. 43. He that is least.— 11 Before honour is humility." 

Ver. 51. When, the tune was come.— Doddridge, (more literally,) "As the 

day.- were fulfilled," (or nearly ko,) that he should be received up; i e. into 

heaven. 



r? 



LUKE, X. 






61 And another also said, Lord, I will follow thee ; but 
let me first go bid them farewell, which are at home at 
my house. 

62 And Jesus sam unto him, No man, haying put his 
hand to the plough, and looking back, is fit for the 
kingdom of God. 

CHAPTER X. 

I Christ sendeth out at once seventy disciples to work miracles, and to preach : 
17 admonisheth them to be humble, and wherein to rejoice : 21 thanketh Ilia 
Father for his grace : 23 magnified) the happy estate of his church : 25 teach- 
eth die lawyer how to attain eternal life, suxl to take every one for his neigh- 
hour that needeth his mercy : 41 repreheiideth Martha, and commendeth 
Mary her sister. 

A FTER a these things the Lord appointed other se- 
-£*- venty also, and sent them two and two before his 
face into every city and place, whither he himself 
would come. 

2 Therefore said he unto them, b The harvest truly is 
great, but the c labourers are few : pray ye therefore 
the Lord of the harvest, that he would send forth la- 
bourers into his harvest. 

3 Go your ways : behold, I send you forth as lambs 
among wolves. 

4 Carry d neither purse, nor scrip, nor shoes : and e sa- 
lute no man by the way. 

5 And into whatsoever house ye enter, first say Peace 
be to this house. 

6 And if the son f of peace be there, your peace shall 
rest s upon it : if not, it shall turn to you again. 

7 And in the same house remain, eating and drinking 
such things as they give : for h the labourer is worthy 
of his hire. Go not from house i to house. 



187 

A. M. 4032. 
A. D. 28. 

CHAP. 10. 



a Mat. 10.1, 
&c. 

Ma.6.7, 
&c. 



b Mat. 9. 37. 
Jn.4.35. 



c 1 Co.3.9. 
1 Ti.5.17. 



d c.9.3,&c. 

e Ge.24.33, 

56. 

2 Ki.4.99. 

Pr.4.25. 



f Is.9.6. 



g Ja.3.18. 
2Th.3.16. 



h 1 Co.9 1.. 
14. 
1 Ti.5.18. 



i lTi.5.13. 



Ver. 62. No man having- put his hand to the plough. — No one who pro- 
fesses to follow me, and yet suffers himself to be withdrawn from my service, 
cam be admitted to the heavenly kingdom. A proverbial expression. J aim's 
Bib. Arch. A passage in Hesiod strikingly illustrates ihis : of the ploughman 
he says, 

" Let him attend his charge, and careful trace 

The right-lin'd furrow; gaze no more about, 

But have his mind intent upon the work."— Orient. Lit. No. 1293. 

A Jewish plough was so small and light, that it required the constant care of 
the ploughman to keep it in the ground, or to make a straight furrow. 

Chap. X. Ver. 1. Other seventy.— Doddridge and Campbell, "Seventy 
other;" i. e. beside the twelve apostles. These "seventy" were, however, 
probably 72. So we call the Septuagint version " The LXX." though it is ge- 
nera lly admitted to have been the work of 72 ; i. e. twelve from each tribe of 
Israel. 

Ver. 4. Salute no man by the way. — This direction evidently implies haste : 
not that they were to renounce the courtesies of civil life ; but the Eastern 
salutations were formal, and often accompanied with impertinent inquiries, 
which occasioned great hinderances. Niebuhr, Ho rneman, and other travel- 
lers, particularly complain of this among the Arabs. Orient. Cust. No. 443, 
1262. 

Ver. 5. Peace be to this house. — " "When a Persian enters an assembly, 
(having left his shoes without,) he makes the usual salutation, Peace be unto 
you ! which is addressed to the whole assembly, as it were, saluting the 
house." Morier's 2d Journey. 

Ver. 6. If the son.— Campbell, '* A son;" the Greek article being wanting 
in many MSS., the best editions, and the comments of several fathers. A son 
of peace, means a friendly, hospitable man; but " the son of peace" has 
been explained (though improperly) of the Son of man himself. The parallel 
text of Matthew x. 13, says, " If the house be worthy ;" i. e. fit, suitable, and 
willing to receive you. The term " house" is frequently used for family. 



rr 



188 



LUKE, X. 



A M. 4032. 
A. D. 23. 



j ICo.lO. 

27. 



k Mat.3.2. 

I c.9.5. 

m Mat.ll. 
21,&c. 

ii Eze.3.6. 



o Is. 14. IS- 
Je.51.53. 
Am.9.2,3. 



p Eze.26.20. 
31.18. 



q Jn. 13.20. 

r Ac.5.4. 

s Jn.5.23. 
t Re. 12.8,9. 



u Ma.16.18. 

Ac. 28. 5. 



v Ex. 32. 32. 
Ps.69.28. 
Is.4.3. 
Da. 12.1. 
Ph.4.3. 
He. 12.23. 
Re. 13.8. 
20.12. 
21.27. 



8 And into whatsoever city ye enter, and they /eceive 
you, eat j such things as are set before you : 

9 And heal the sick that are therein, and say unto 
them, The k kingdom of God is come nigh unto you. 

10 But into whatsoever city ye enter, and they receive 
you not, go your ways out into the streets of the same, 
and say, 

1 1 Even I the very dust of your city, which cleaveth on 
us, we do wipe off against you : notwithstanding, be 
ye sure of this, that the kingdom of God is come nigh 
unto you. 

_ 12 But I say unto you, that it shall be more tolerable 
in that day for Sodom, than for that city. 

13 IT Wo m unto thee, Chorazin ! Wo unto thee, Beth- 
saida ! for n if the mighty works had been done in Tyre 
and Sidon, which have been done in you, they had a 
great while ago repented, sittingin sackcloth and ashes. 

14 But it shall be more tolerable for Tyre and Sidon 
at the judgment, than foryou.^ 

15 And thou, Capernaum, which ° art exalted to hea- 
ven, shalt be thrust p down to hell. 

16 He q that heareth you heareth me ; and he r that 
despiseth you despiseth me ; and he s that despiseth 
me despiseth him that sent me. 

17 IT And the seventy returned again with joy, saying, 
Lord, even the devils are subject unto us through thy 
name. 

18 And he said unto them, I beheld Satan * as light- 
ning fall from heaven. 

19 Behold, I give unto you power to tread on serpents 
u and scorpions, and over all the power of the enemy : 
and nothing shall by any means hurt you. 

20 Notwithstanding in this rejoice not, that the spirits 
are subject unto you; but rather rejoice, because your 
names are written v in heaven. 

21 IT In that hour Jesus rejoiced in spirit, and said, I 
thank thee, O Father Lord of heaven and earth, that 
thou hast hid these things from the wise and prudent 
and hast revealed them unto babes : even so, Father ; 
for so it seemed good in thy sight. 



Ver. 13. Wo unto thee, Chorazin. — [Chorazin is generally supposed to 
have been situated on the western shore of the lake of Tiberias, netir Caper- 
naum. These cities were so totally destroyed by the Romans, that their site3 
cannot now be identified.] — Bagster. 

Ver. 18. I beheld Satan, &c— See John xii. 31 ; xvi. 11. Rev. xii. 8, 9. This 
is generally understood to refer to the sudden and precipitous fall of Satan's 
kingdom by the preaching of the Gospel ; but Erasmus understands it is a 
caution to the disciples against spiritual pride, as if our Lord had warned them 
of Satan's fate. Compare 1 Tim. iii. 6. 

Ver. 20. Rather rejoice.— The word rather, according to Campbell, is want- 
ing in almost all the MSS., Editions, Versions, &c. But the context seems to 
favour it, and Doddridge, Boothroyd, &c. retain it. Either way the sense 
remains the same. 

"Ver. 21. That thou hast hid.— The ground of our Lord's rejoicing here, is 
evidently not so properly that the gospel was concealed, or not revealed to 
any, as that it was revealed to some, and those the most insignificant and un- 
worthy. Campbell renders it, " Because, having hidden these things from 
sages and the learned, thou hast revealed them to babes ;" and Doddridge, 
though he retains the common version, inserts in his paraphrase the word 
while; ("While) thou hast hid these things," &c. ; perhaps the conjunction 
although would be still better. See Rom. vi. 17. 



LUKE, X. 

22 w All things x are delivered to me of my Father: 
and no J man knoweth who the Son is, but the Fa- 
ther ; and who the Father is, but the Son, and he to 
whom the Son will reveal him. 

23 II" And he turned him unto his disciples, and said 
privately, Blessed are the eyes which see the things 
that ye see : 

24 Fori tell you, that z manyprophets and kings have 
desired to see those things which ye see, and have not 
seen them ; and to hear those things which ye hear, 
and have not heard them. 

25 IT And, behold, a certain lawyer stood up, and 
tempted him, saying, Master, a what shall I do to in- 
herit b eternal life ? m 

26 He said unto him, What is written in the law? 
how readest thou 1 

27 And he answering said, Thou c shalt love the Lord 
thy God with all thy neart, and with all thv soul, and 
with all thy strength, and with all thy mind ; and thy 
d neighbour as thyself. _ 

2S And he said unto him ? Thou hast answered right : 
this do, and e thou shalt live. 

29 But he, willing to justify f himself, said unto Jesus, 
And who is my s neighbour ? 

30 And Jesus answering said, A certain man went 
down from Jerusalem to Jericho, and fell among 
thieves, which stripped him of his raiment, and wound- 
ed him, and departed, leaving him half dead. # 

31 And by chance there came down a certain priest 
that way : and when he saw him, he passed by h on 
the other side. 



189 

A.M. 4032 
A. D. 28. 

wMany 
ancient 
copies 
add, And 
turning 
to his dis~ 
ciples, he 
said. 

x Mat.23. 
18. 
.ln.3.35. 

y .ln.6.44, 
46. 

z 1 Pe.1.10. 

a Ac. 16.30, 
31. 

b Ga.3.18. 

c De.6.5. 

d Le.19.18. 

e Le.18.5. 
Ne.9.29. 
Eze.20. 
11,21. 
Ro.10.5. 
Ga.3.12. 

f Job 32.2 
c.16.15. 
Ro.4.2. 
Ga.3.11. 
Ja.2.24. 

g Mat.5.43, 
44. 

h Ps.38.11. 



Ver. 22. All things, &c— "And turning to these disciples, he said, All things," 
&c. So Campbell. The all things delivered to the Son, may, in the first place, 
intend the doctrines and mysteries of the Gospel, but are not, we conceive, to be 
confined to these. See Mat. xxviii. 18. 

Ver. 23. Blessed are the eyes, &c— Compare the parallel text, Mat. xiii. 26 ; 
and 1 Peter i. 10, 11, which seems a full illustration of the passage before us. 

Ver. 25. And, behold, a certain lawyer; i. e. a student, or doctor of the Mo- 
saic law, stood up, and tempted him; Doddridge, "to try him." Similar 
incidents occur Mat. xix. 16 ; xxii. 35 ; but the party is not thought to be the 
same. 

Ver. 26. How readest thoul—Vitringa observes, that the text quoted by the 
lawyer, in the next verse, was read daily in the temple. 

Ver. 30. A certain man.— In this parable, the duties we owe to our neigh- 
bour are forcibly defined, and the extent of those duties pointedly demon- 
strated. We are taught that not only our acquaintance, our friends, and 
countrymen, are included under this term ; but that our very enemies, when in 
distress, are entitled to our sympathy, our mercy, and our best exertions for 

their relief. And fell among thieves.— From the testimony of Josephus, it 

appears, that not only was Judea at that time miserably infested with robbers, 
but that this road, in particular, was deplorably harassed by these banditti, as 
t lay through wild and dreary solitudes. Hence Jerome tells us it was called 
- the bloody way." Mr. Buckingham, in his late travels, says, here pillage, 
wounds, and death, would be accompanied with double terror, from the fright- 
ful aspect of every thing around ; here the unfeeling act of passing by a fellow 
creature in distress, strikes one with horror, as an act more than inhuman , 
and here, too, the compassion of the good Samaritan is doubly virtuous, from 
the purity of the motive which must have led to it, in a spot where no eyes 
were fixed upon him, and from the bravery which was necessarv to admit of 
a man's exposing himself, by such delay, to the risk of a similar fate. 

Ver. 31. By chance— Doddridge, "It happened:" Wesley, "It came to 
pass ;" who adds, " There is no such thing in the universe as either chance or 
fortune. " 



190 

A. M. 4032. 
A. D. 28. 

Ps. 109.25. 
Pr.27.10. 



j Jn.4.9. 
k Ex.2.6. 



1 Ps.1-17.3. 
Is.1.6. 

m See Mat. 
20.2. 

n Pr.19.17. 
c.14.14. 

o Pr.14.21. 
Ho.6.6. 
Mi.6.8. 
Mat.23. 
23. 

p Jn.U.l. 
12.2,3. 

r c.8.35. 
Ac. 22.3. 

r Ma.4.19. 
c.21.34. 
1 Co.7.32, 
35. 

s Ps.27.4. 
73.25. 
Ec.12.13. 
Ma.8.36. 
c 18.22. 
1 Co. 13. 3. 



LUKE, X. j 

32 And likewise a Levite, when he was at the place, 
came and looked » on him, and passed by on the other 
side. 

33 But a certain j Samaritan, as he journeyed, came 
where he was : and when he saw him, he had compas- 
sion k on him, 

34 And went to him, and bound i up his wounds, 
pouring in oil and wine, and set him on his own beast, 
and brought him to an inn, and took care of him. 

35 And on the morrow when he departed, he took 
out two m pence, and gave them to the host, and said 
unto him, Take care of him : and whatsoever thou 
spendest more, when I come again, I will repay 
n thee. ; 

36 Which now of these three, thinkest 
neighbour unto him that fell among the thieves ? 

37 And he said, He that showed mercy ° on him. Then 
said Jesus unto him, Go, and do thou likewise. 

38 IT Now it came to pass, as they went, that he en- 
tered into a certain village : and a certain woman na- 
med p Martha, received him into her house. 

39 And she had a sister called Mary, which also sat 
Q at Jesus' feet, and heard his word. 

40 But Martha was cumbered about much serving, 
and came to him, and- said, Lord, dost thou not care 
that my sister hath left me to serve alone 1 bid her 
therefore that she help me. 

41 And Jesus answered and said unto her, Martha, 
Martha, thou art r careful and troubled about many 
things : 

42 But one thin°j s is needful : and Mary hath chosen 
thatgoodpart, which shall notbe taken away from her. 



thou, was 



Ver. 32. Came and looked. — Curiosity might induce the Levite to do this ; 
but the priest passed on without even stopping to look. 

Ver. 33. A certain Samaritan. — From the benevolence of character here 
exhibited, the principal person in the fable has been distingmshed by the epi- 
thet of good, and a desire to honour the Saviour of mankind, no doubt led the 
ancient fathers, and from their time the allegorical preachers of every suc- 
ceeding age, to apply this character to Jesus Christ, though he was neither a 
Samaritan nor a sectary. To complete the allegory, the Jew is supposed to 
represent Adam; his going down from Jerusalem to Jericho, the fall; the 
thieves which attacked him, sin and Satan ; and his being left half dead, the 
miserable state of man since the fall. The jyriest and Levite who passed him 
by, the moral and ceremonial law ; the inn, the church ; the host, the minis- 
ters of the gospel ; the two pence, the two dispensations, oil and wine, the 
sacraments, &c. and the repayment, the rewards of another world. We shall 
cite no name to this interpretation, because we think it unwarranted ; but we 
believe it is ancient as Origen, and as modern as Wm. Huntington.. 

Ver. 34. Oil and wine — Mingled together, wereu3ed medicinally by the an- 
cients. To an inn.— Of the eastern inn, see note on chap. ii. 7. But this 

inn is not described by the same term, but was probably a mere resting place, 
(as the original implies,) and where some person attended, here called the 
host, or innkeeper, to assist strangers. To him the good Samaritan gave two 
pence, about 28 cents of our money, with a promise of more, if needed. 

Ver. 39. Which also sat. — This conjunction (also) does not imply that Mar- 
tha sat with her, for it is evident from the next verse that she did not. 1 he 
also is therefore omitted both by Doddridge and Campbell. 

Ver. 41. Careful and troubled.— Doddridge, " Anxious and disturb ;d." 

Ver. 42. One thing is needful. — What this is, has been almost as much dis- 
puted as the sumnmm bonum among the ancients. Some have suggested, 
that one dish might he intended ; but surely one dish would not serve Jesus 
and hisapostles, to say nothing of the seventy disciples. This, besides, sup- 
poses, when Mary chose the better part, that she had taken care to secure 



LUKE, XL 



191 



CHAPTER XI. 

1 Clirist teacheth to pray, and that instantly : 11 assuring that God so will give 
ub good things. 14 He, casting out a dumb devil, rebukeih the blasphemous 
Pharisees: 28 and showeth who are biassed: 29 preacheth to the people: 
37 and reprehendeih the outward show of holiness in the Pharisees, scribes, 
and lawyers. 

AND it came to pass, that, as he was praying in a 
certain place, when he ceased, one of his disciples 
said unto him, Lord, teach us to pray, as John also 
taught his disciples. 

2 And he said unto them, When ye pray, say Our 
a Father which art in heaven. Hallowed be thy name. 
Thy kingdom come. Thy will be done, as in heaven, 
so in earth. 

3 Give us t> day by day our daily bread. 

4 And forgive us our sins ; for c we also forgive every 
one that is indebted to us. And lead us not into temp- 
tation; but deliver us from evil. 

5 And he said unto them, Which of you shall have a 
friend, and shall go unto him at midnight, and say 
unto him, Friend, lend me three loaves ; 

6 For a friend of mine d in his journey is come to me, 
and I have nothing to set before him ? 

7 And he from within shall answer and say, Trouble 
me not : the door is now shut, and my children are 
with me in bed ; I cannot rise and give thee. 

8 I say unto you, Though he will not rise and give 
him, because he is his friend, yet because of his im- 
portunity e he will rise and give him as many as he 
needeth. 

9 And I savunto you, f Ask, and it shall be given you ; 



A. M. 4033. 
A. D. 29. 



CHAP. 11. 



a Mat 6. 9 
&c. 



t or for 
the day. 



c Ma. 11. 

25,26. 



d or, out of 
his way. 



e c.18.1.,8. 



f Mat. 7.7. 
21.22. 
Jn.15.7. 
Ja.1.5. 
1 Jn.3.22. 



that dish to herself: a most degrading interpretation ! When the sacred wri- 
ters speak of one thing as particularly important, it is something of a spi- 
ritual and sublime nature. See Ps. xxvii. 4. Prov. iii. 13 ; iv. 7. Mark x. 21. 

Chap. XI. Ver. 2. When ye pray.— Part of the address, and the petitions, 
"Thy will be done," and "deliver us from evil," being wanting in some co- 
pies, MSS., and Versions, Campbell and others have supposed they do not 
belong to this copy of the prayer ; but have been inserted from Matthew by 
some transcribers : we are, however, more inclined to think they have been 
dropped in the deficient copies, than inserted in the others. At any rate, the 
words were uttered by our Lord on one occasion, if not the other. 

Ver. 3. Give us day by day.— Campbell, " Each day." Our daily bread. 

—The word is peculiar to the LXX. and New Testament. Chrysostom and 
Theophylact explain it of bread convenient, or sufficient for our subsistence. 

Ver. 4. Deliver us from evil.—" The adjective (evil) being preceded by the 
definitive article, and having no substantive expressed in the same sentence 
to agree with it, is rendered by the article a personal substantive, and of course 
is applicable, in the first place, to that personal character, which is most no- 
torious for evil or malice : viz. the evil one, or prince of demons." Mr. Gran- 
ville Sharp on the two last Petitions in the Lord's Prayer. 

For the correctness of this version, Dr. Whitby (who adopts it) cites Ter- 
tullian, Origen, and Chrysostom, three of the most learned among the Chris- 
tian Fathers. Mr. Sharp also cites Beza, the Reformer, two learned Jesuits, 
and Dr. Lort. Doddridge, Campbell, &c. And in eight passages out of eleven, in 
which the same word occurs, the translators have rendered it as here proposed, 

Ver. 5. Go unto him at midnight. — The eastern journeys are often per- 
formed in the night ; this circumstance, therefore, of a friend arriving at mid- 
night is very probable. Harmer, vol. i. p. 468. 

Ver. 6. In his journey.— Campbell, "Off his road." The most corres- 
ponding English phrase is, " Off his journey ;" that is, just arrived. 

Ver. 7. My children are with me in bed. — Sir John Chardin says, it is 
usual for a whole Tamily to sleep in the same room, especially those in lower 
life, laying their beds on the ground. 

Ver. 9 — 13. I say unto you, Ask. — These five verses literally correspond 



192 



LUKE, XI. 



HI 



A.M. 4033. 
A. D. 29. 



5 gioe. 

h Mat.9.32. 

12.22,&c. 

i Beelz?bnl, 
so v. IS, 19 

i Mat. 12. 
33. 
16.1. 



k Jn.2.25. 



Mat. 12. 

25. 

Ma.3.24. 



mEx.8.19. 



P 



seek, and ye shall find ; knock, and it shall be opened 
unto you. 

10 For every one that asketh receiveth ; and he that 
seeketh firdeth ; and to him thatknocketh it shall be 
opened. 

11 If a son shall ask bread of any of you that is a fa- 
ther, will he give him a stone ? or if he ask a fish, will 
he for a fish give him a serpent ? 

12 Or if he shall ask an egg, will he ° offer him a 
scorpion ? 

13 If ye then, being evil, know how to give good gifts 
unto your children : how much more shall your hea- 
venly Father give the Holy Spirit to them that ask him ? 

14 it And hhe was casting oat a devil, and it was 
dumb. And it came to pass, when the devil was gon^ 
out, the dumb spake ; and the people wondered. 

15 But some of them said, He casteth out devils 
through i Beelzebub the chief of the devils. 

16 And others, tempting him, j sought of him a sign 
from heaven. 

17 But he, knowing k their thoughts, said unto them, 
Every } kingdom divided against itself is brought to 
desolation ; and a house divided against a house fall- 
eth. 

18 If Satan also be divided against himself, how 
shall his kingdom stand 7 because ye say that I cast 
out devils through Beelzebub. 

19 And if I by Beelzebub cast out devils, by whom do 
your sons cast them out ? therefore shall they be your 
judges. f 

20 But if I with the finger m of God cast out devils, no 
doubt the kingdom of God is come upon you./? 

21 When a strong man armed keepeth his palace, his 
goods are in peace :y 

22 But when a stronger n than he shall come upon 
him, and overcome him, he taketh from him all his 
armour wherein he trusted, and divideth his spoils. 

with Mat. vii. 7—11, except that in the last verse of Mat. for " good things," 
Luke substitutes "the Holy Spirit:" one of the best gifts certainly that we 
can implore, or God bestow. 

Ver. 12. A scorpion.— [The scorpion is a species of insect without wings, 
generally two inches in length, of a yellow, brown, or black colour, of an oval 
form, not unlike a lobster, tail long and slender, with several joints or divi- 
sions, and a sharp pointed weapon at the end, in which the poison is lodged, 
the whole covered with a hardish skin, and having eight eyes and eight lees, 
Bochart produces testimonies to prove that a species of scorpion in Judea 
was si uilar in size and form to an egg.]—Bagster. 

Ver. 13. Your heavenly Father give.— 'Yom father ^ive from heaven." 

Ver. 14—26. And he was casting out a devil &c— This appears to us the 
same ns Mat. xii. 22—30, and 43—45. Only there the subject is said to have 
been blind as well as dumb. There is another case, however, of a dumb' de- 
mon cast out. Mat. ix. 32—34, but the context does not so well agree. 

Ver. 20. Kingdom of God.— [For the destruction of the kingdom of Satan 
plainly implies the setting up of the kingdom of God. The reasoning of the 
Pharisees, (ver. 17, and Mat. xii. 24, 25,) was not expressed, and Jesus, knowing 
their thoughts, gave ample proof of his omniscience. This, with our Lord's 
masterly confutation of their reasonings, by a conclusion drawn from their 
own premises, one would have supposed might have humbled and convinced 
tliose men : but the most conclusive reasoning, and the most astonishing mi 
racles, were lost upon a people who were obstinately determined to disbelieve 
every thing that was good relative to Jesus of Nazareth.]— Bagster. 



the visible 
control- 
ling pow- 
er of God 
is coma 
into your 
sight. 



y so long as 
the devil 
meets 
with no 
opposi- 
tion, the 
heart re- 
mains in 
carnal se- 
curity. 

n Is.53.12. 
Col.2.15. 



I 



LUKE, XL 



193 



23 He that is not with me is against me : and he that 
gathereth not with me scattereth. 

24 When the unclean spirit is gone out of a man, he 
walketh through dry places, seeking rest ; and finding 
none, he saith, I will return unto my house whence I 
came out. 

25 And when he cometh, he findeth it swept and 
garnished. 

26 Then goeth he, and taketh to him seven other 
spirits more wicked than himself; and they enter in, 
and dwell there : and the last state of that man is 
worse than the first. 

27 IT And it came to pass, as he spake these things^ a 
certain woman of the company lifted up her voice, and 
said unto him, Blessed p is the womb that bare thee, 
and the paps which thou hast sucked. 

23 But he said. Yea, rather, blessed <J are they that 
hear the word of God, and keep it. 

29 IT And when the people were gathered thick toge- 
ther, he began to say, This is an evil generation : they 
seek a sign ; and r there shall no sign be given it, but 
the sign of Jonas the prophet. 

30 For as s Jonas was a sign unto the Ninevites, so 
shall also the Son of man be to this generation. 

31 The queen l of the south shall rise up in the judg- 
ment with the men of this generation, and condemn 
them : for she came from the utmost parts of the 
earth to hear the wisdom of Solomon ; and, behold, a 
greater than Solomon is here. 

32 The men of Nineveh shall rise up in the judgment 
with this generation, and shall condemn it : for u they 
repented at the preaching of Jonas ; and, behold, a 
greater than Jonas is here. 

33 No v man, when he hath lighted a candle, putteth 
it in a secret place, neither under a bushel, but on a 
candlestick, that they which come in may see the light. 

34 The w light of the body is the eye : therefore when 
thine eye is single, thy whole body also is full of light ; 
but when thine eye is x evil, thy body also is full of 
darkness. 

35 Take heed therefore that the light which is in thee 
be not darkness. 

36 If thy whole body therefore be full of y light, 
having no part dark, the whole shall be full of light, as 
when z the bright shining a of a candle doth give thee 
light. 



A. M. 4^33. 
A. D. 29. 

I. Jn.5.14. 

He.t>.4. 
10.26,27. 
2Pe.2.20, 
21. 



p c. 1.28,48. 



q Ps. 119.1, 

Mat.7.21. 

c.8.21. 
J a. 1.25. 



r Mr.t.12. 
40, etc. 
Ma. 8. 12. 



s Jo.1.17. 
2.10. 

t lKi.10.1, 

&c. 



u Jo.3.5,10. 

v Mat.5.15, 
&c. 

Ma.4.21. 
c.8.16. 



w Mat. 6.22, 
&c. 



x Pr.28.22. 
Ma. 7.22. 



y Ps.119. 
105. 

Pr.6.23. 
ls.8.20. 
2 Co. 4. 6. 



•/. a candle 
by its 
bright 
shining. 



a Pr.4.13. 
20.27. 



Ver. 24. He walketh through— I e. the unclean spirit walketh, &c- He 

saith— i. e. the unclean spirit saith, &c. Sivept and garnished— i. e. Com- 
pletely furnished with every thing that can make the man a commodious ha- 
bitation for an evil spirit. 

Verses 27, 28. And it came to pass, &c— This occurred, probably, when his 
mother and his brethren came around him. Mat. xii. 46—50. 

Ver. 29—32. And when the people were gathered thick together.— The pa- 
rallel verses in Matthew, are chap. xii. 38—42. 

Ver. 33—36. No man, when he hath lighted a candle, &c— This appears to 
be a fragment of the sermon on the mount, Mat. v 15, 16 • vi. 22. 23. 

Ver. 34. Eye is single- i. c. Free from disease, sound. Eye is eviv—A. e. 

Diseased, unsound. 

Ver. 36. When the bright shining of a candle— Campbell, " Its flame." 

17 "* ~ 



r 



194 



LUKE, XL 



il 



A. M. 4083. 
A. D. *9. 

b Ma.7.3. 



c Mat.23. 
25, 



d Th.l .15. 



e Is 55.7. 
c.12.33. 



f or,as you 
are able. 



g Mat 23. 
23,27. 



h Mat.23.6. 

Ma. 12.38. 

i Ps.5.9. 
j Is. 58.6. 



k Eze.18. 
19. 



1 He.11.35, 

37. 



m Ex.20. 5. 
Je.51.56. 



u Ge.4.8. 

o 2 Ch.24. 
20. 



37 IT And as he spake, a certain Pharisee besooght him 
to dine with him : and he went in, and sat down to 
meat. 

38 And b when the Pharisee saw if, he marvelled that 
he had not first washed before dinner. 

39 And the Lord said unto him, Now do c ye Pharisees 
make clean the outside of the cup and the platter; but 
your d inward part is full of ravening and wickedness. 

40 Ye fools, did not he that made that which is with- 
out make that which is witnin also ? 

41 But e rather give alms f of such things as ye have ; 
and, behold, all things are clean unto you. 

42 But ffwo unto you, Pharisees ! for ye tithe mm* 
and rue and all manner of herbs, and pass over judg- 
ment and the love of God : these ought ye to have 
done, and not to leave the other undone. 

43 Wo unto you, Pharisees ! for h ye love the upper- 
most seats in the synagogues, and greetings in the 
markets. 

44 Wo unto you, scribes and Pharisees, hypocrites ' 
for ye are as i graves which appear not. and the men 
that walk over them are not aware of them. 

45 Then answered one of the lawyers, and said unto 
him, Master, thus saying thou reproachest us also. 

46 And he said, Wo unto you also, ye lawyers ! for ye 
lade men with burdens grievous to be borne, and ye 
yourselves touch not the burdens j with one of your 
lingers. 

47 Wo unto you ! for ye build the sepulchres of the 
prophets, and your fathers killed them. 

48 Truly ye bear witness that ye allow k the deeds of 
vour fathers : for they indeed killed i them, and ye 
build their sepulchres. 

49 Therefore also said the wisdom of God, I will send 
them prophets and apostles, and some of them they 
shall slay and persecute : 

50 That the blood of all the prophets, which was shed 
from the foundation of the world, may be required m o f 
this generation ; 

51 From the blood of n Abel unto the blood of ° Za- 
charias, which perished between the altar and the 



Ver. 37- -54. And as he spake, &c— This passage very much resembles Mat. 
xxiii. 23—36, and several verses agree verbatim. 

Ver. 40. Ye fools— Campbell, * Unthinking men !" Doddridge, " Thought- 
less creatures." Did not he that made that which is without make that 

which is within also?— That is, Did not he which made the body, likewise 
nake the soul? Doddridge and Campbell. Mat. xxiii. 25. 

Ver. 47. For ye build.— [Their guilt did not lie in building and adorning the 
tombs of the prophets, considered simply in itself; but in their hypocrisy, in 
giving this testimony of respect to the prophets, whilst they were actuated 
by the spirit, and followed the example of their persecutors and murderers.]— B. 

Ver. 48. Truly ye bear witness.— As in your conduct you imitate your 
fathers, truly ye bear witness to them ; and in effect approve the works of 
your fathers : for one would imagine that you erected these monuments, not 
so much in honour of the prophets, as of the persecutors by whom they wert 
so wickedly destroyed. Doddridge. 

Ver. 49. The wisdom of God.— [Probably by the Wisdom of God we are to 
understand the Logos, of Word of God, that is, our Lord himself; this being 
a dignified and Oriental mode of expression for I say, as it is in the parallel 
passage. ]—Bagster. 

Ver. 51. Zacharias, ichich perished betioeen the altar and the temple.— 






LUKE, XII. 



19; 



tj.nple: verily I say unto you, It shall be required of 
;nis p generation. 

52 Wo unto you, lawyers ! for ye have taken away 
the key of i knowledge : ye enter not in yourselves, 
and them that were entering in ye r hindered. 

53 And as he said these things unto them, the scribes 
and the Pharisees began to urge Aim vehemently, and 
to s provoke him to speak of many things : 

54 Laying wait for him, and l seeking to catch some- 
thing out of his mouth, that they might accuse him. 

CHAPTER XII. 

1 Christ preacheth to his disciples to avoid hypocrisy, and fearftdness in publish- 
ing his doctrine: 13 warneih the people to beware of eovetousness, by the 
parable of the rich man who set up greater bams. 22 We nu;st not be over 
careful of earthly things, 31 but seek the kingdom of God, 33 give alms, 
36 be ready at a knock to open to our Lord whensoever he cometh. 41 Christ's 
ministers are to see to their charge, 49 and look for persecution. 51 The people 
must take thio time of grace, 53 because it is a fearful thing to die without re- 
conciliation. 

IN a the mean time, when there were gathered toge- 
ther an innumerable multitude of people, insomuch 
that they trode one upon another, he began to say unto 
his disciples first of all, Beware ye of the leaven of the 
Pharisees, which is hypocrisy. 

2 For b there is nothing covered, that shall not be re- 
vealed ; neither hid, that shall not be known. 

3 Therefore whatsoever ye have spoken in darkness 
shall be heard in the light ; and that which ye have 
spoken In the ear in closets shall be proclaimed upon 
the house-tops. 

4 And I say unto you my c friends, d Be not afraid of 
them that kill the body, and after that have no more 
that they can do. 

5 But I will forewarn you whom ye shall fear : Fear 
him, which after he hath killed hath power to cast into 
hell ; yea, I say unto you, Fear him. 

6 Are not five sparrows sold for two e farthings, and 
not one of them is forgotten before God 7 

7 But even the very hairs of your head are all num- 
bered. Fear not therefore : ye are of more value than 
many sparrows. 

8 Also I say unto you, f Whosoever shall confess me 
before men, him shall the Son of man also confess 
s before the angels of God : 



A. M. 4033. 
A. D. 29. 



p Je.7.23. 

q Mal.i.7. 

r ir,/or- 

bade. 

s 1 Co.l3 r > 
t Ma.l2.l& l 



CHAR li 



a Mat. 16.6, 
fcc. 
Ma. 8.1a, 

&c. 



bMat. 10.2b. 
Ma4.ia 
c.8.17. 



c Jn.i5.14. 



,1 ls.51.7.. 
13. 

Ma:. 10. 
23,&c. 



e See Mat. 
10.29. 



f 1 Sa.2.30. 
1 J >. 119.46. 
2TL2.I2, 

Ke.2.10. 



g J tide 24. 



li is said a space ot'nine feet was left between the altar of burnt-offerings and 
the [emple (or tabernacle) itself, as an asylum for criminals, which might not 
be violated, but in cases of decided murder. See Ex. xxxviii. 2. 

Ver. 52. The key of knowledge— -We conceive to be, the right of private 
judgment ; i. e. of reading and judging for ourselves. The scribes took away 
this right by referring the explanation of Scripture wholly to tradition, as the 
Papists have since done. 

Ver. 53. To urge him vehemently.— Literally, "to mouth him." Some 
think this an allusion to hunting with dogs ; but we conceive it to refer to their 
vulgar and overbearing language, in order to provoke our Lord, and put him 
oft' his guard. 

Chap. XII. Ver. 1. An innumerable multitude.— Campbell, " Myriads ;" 
i. e. " tens of thousands." The leaven of the Pharisees.— See Mat. xvi. 12. 

Ver. 3. Proclaimed upon the house-tops.— [The houses in Judea being flat- 
roofed, with a balustrade round about, were used for the purpose of taking the 
air, sleeping, and prayer, and, it seems, for announcing things in the most pub- 
lic manner. So among the Turks, a crier announces the hours of public wor- 
ship from the minaret or tower of the mosque.] — Bagster. 

Ver. 8. Before the angels— -In Matthew it i.s " Before my Father ;" i. e. 



196 



LUKE, XII. 



i 



A. M. 4033. 
A. D. 29. 

h Ac.3.13, 
14. 
Re.3.8. 

i Ma\JL* 
31. 

1 Mat. 12. 
31. 

1 Jn.5 16, 

k Mat. 10. 
19. 

Ma. 13 11. 
e.21.14. 

1 Ac.6.10. 
Ac.c.26. 

m Eze.33. 
31. 

n Jn.18.35. 

o 1 Ti.6.7.. 
10. 

p Job 2.4. 
Mat. 6. 25. 

q J a. 4. 15, 
16. 

r Ps.49.18. 

s Ec.11.9. 
1 Co. 15. 
32. 
Ja.5.5. 

t or, do 

they re- 
quire thy 
soul. 

u Job 20.20 
..23; 27.8. 
Ps.52.7. 
Ja.4.14. 

v Ps.39,6. 
49.16,17. 
Je.17.ll. 

w Ha.2.9. 

x I Ti.6.18. 
Ja.2.5. • 
ver.33. 

; Mat.6.25, 
&c. 

z Job 38.41. 
Ps. 147.9. 



9 But he that denieth h me before men shall be denied 
before the angels i of God. 

10 And whosoever shall speak a word against the 
Son of man, it shall be forgiven him : but unto him 
that blasphemeth against the Holy Ghost it shall not 
j be forgiven. 

11 And when they bring you unto the synagogues, 
and unto magistrates, and powers, take k ye no thought 
how or what thing ye shall answer, or what ye shall 
say: 

12 For the Holy Ghost shall teach i you in the same 
hour what ye ought to say. 

13 IT And one of the company said unto him, Master, 
speak to my brother, that he divide the inheritance with 
m me. 

14 And he said unto him, Man, n who made me a judge 
or a divider over you ? 

15 And he said unto them, Take heed, and beware of 
°covetousness : for a man's life p consisteth not in the 
abundance of the things which he possesseth. 

16 And he spake a parable unto them, saying, The 
grourtd of a certain rich man brought forth plentifully: 

17 And he thought within himself, saying, What shall 
I do, because I nave no room where to bestow my 
fruits ? 

18 And he said, This will 1 1 do : I will pull down mv 
barns, and build greater ; and there will I bestow all 
my fruits and my goods. 

19 And I will say to my soul, r Soul, thou hast much 
goods laid up for many years ; take thine ease, eat, 
s drink, and be merry. 

20 But God said unto him, Thou fool, this night l thy 
u soul shall be required of thee: then whoseshall those 
things be, which thou hast v provided ? 

21 So is he that layeth up treasure for w himself, 
and is not rich x toward God. 

22 IT And he said unto his disciples, Therefore I say 
unto you, Take y no thought foi your life, what ye 
shall eat ; neither for the body, what ye shall put on. 

23 The life is more than meat, and the body is more 
than raiment. 

24 Consider the z ravens : for they neither sow nor 
reap ; which neither have storehouse nor barn ; and 
God feedeth them : how much more are ye better than 
the fowls ? 



! before the Father, and the holy angels which attend his presence. See note 
on Mat. xviii. 10. 

Ver. 16. Spake a parable, &c— The design of this parable, as is evident from 
the context, was to illustrate what covetous-ness is. Christ makes it to con- 
sist in using property simply for personal gratification, and not as a stewai:. 
for the honour of God. He, in vor. 21, makes it, universal in its application. 

Ver. 19. Much goods.— Doddridge, " An abundance of goods." 

Ver. 20. Thy soul shall be required,— Sea margin ; i. e. the angels, or mes- 
sengers of death. See chap. xvi. 9. 

Ver. 21. Rich toward God— That is, in faith and charity. The expression 
is forcible, and seems to imply that God is the good man's banker. 

Ver. 24. Consider the ravens.— [The raven, is a species of tbe corvus, or 
crow tribe, of* the order Pic®, known by its large size, its plumage being of a 
bluish black, and tail roundish at the end. It was probably selected by our 



LUKE, XII. 



191 



A. M. 4033. 
A. D. 29. 



a or, I we 
not in 
careful 
suspense. 



b Mat.6.'J3 



c Ps.34.10. 
Is. 33. 16. 
Ro.8.31, 



25 And which of you with taking thought can add to 
his stature one cubit ? 

26 If ye then be not able to do that thing which is 
least, why take ye thought for the rest 1 

27 Consider the lilies how they grow : they toil not, 
they spin not ; and yet I say unto you, that Solomon 
in all his glory was not arrayed like one of these. 

28 If then God so clothe the grass, w r hich is to-day in 
the field, and to-morrow is cast into the oven; how 
much more will he clothe you, O ye of little faith ? 

29 And seek not ye what ye shall eat, or what ye shall 
drink, a neither be ye of doubtful mind. 

30 For all these things do the nations of the world 
seek after : and your Father knoweth that ye have 
need of these things. 

31 But b rather seek ye the kingdom of God; and all 
c these things shall be added unto you. 

32 Fear not, little tJ flock ; for it is your Father's good 
pleasure to give you the e kingdom. 

33 ir Sell f that ye have, and give alms ; provide your- 
selves bags which wax not old, a s treasure in the hea- 
vens that faileth not, where no thief approacheth, 
neither moth corrupteth. 

34 For where your treasure is, there will your heart be 
also. 

35 IT Let h your loins be girded about, and your lights 
i burning. 

36 And ye yourselves like unto men that wait for their 
lord, when he will return from the wedding; that when 
he cometh and knocketh, they may open unto him im- 
mediately. 

37 Blessed j are those servants, whom the lord when 
he cometh shall find watching : verily I say unto you, 
that he shall gird himself, and make them to sit down 
to meat, and will come forth and serve them. 

38 And if he shall come in the second watch, or come 
in the third watch, and find them so, blessed are those 
servants. 

39 And this know, that if the good man of the house 
had known what hour the thief k would come, he 
would have watched, and not have suffered his house 
to be broken through. 

Lord as being unclean.]— Bagster. Mat. "Fowls," or birds If these senti- 
ments were repeated at different times, probably our Lord might have dif- 
ferent kinds of birds within his view. Ravens live on flesh, which might 
make the argument more striking. 

Ver. 27. Consider the lilies. — [The lily is a genus of the hexandria mono- 
gynia class of plants ; of which there are two species, the white lily and the 
red. The latter seems intended here, the royal robes being purple.} — B. 

Ver. 34. For where your treasure is— [Bishop Pearce on Matthew cites 
the following passage from Plautus : I am here ; but my mind is at home, i. e. 
with my money.]— Bagster. 

Ver. 35, 36. Let your loins be girded, &c. — This seems to refer to the para- 
ble of the marriage, Mat. xxv. 1 — 13. The flowing and loose garments of the 
ancients, made the girdle a most important part of dress. It was indispensable 
that it be drawn tight around the loins when business of an active kind was to 
be done, otherwise a man's limbs would be hindered by the loose drapery of his 
dress. The phrase " gird up your loins" means, get ready for action, and 
was also figuratively applied to the mind, where it could mean nothing else 
than to cast off sloth, and stand ready to discharge your whole duty. 



32. 



d Is.40.11. 
Jn.10.27, 

28. 



Mat.25. 

34. 

Ju. 18.36. 

He.12.53. 

Ja.2.5. 

2Pe.l.ll. 

Re.1.6. 

22.5. 



f Mat. 19. 
21. 

Ac.2.45. 
4.34. 



g Mat. 6.20. 
1 Ti.6.19. 



h Ep.6.14. 
lPe.1.13. 



i Mat.25. 1 
13. 



j Mat.24. 

46, &c. 



k 1 Th.5.2. 
2Pe.3:10. 
Re.3.3. 
16.15. 



ZA 



19S 



LUKE, XII. 



A. M. 4033. 
A. D. 29. 

1 c.21.34, 
36. 



in I Co.4.2. 
n rer.37. 

o Mat. 22. 6. 



p or, cut 
him off. 



.qPs.37.9. 
94.14. 



r J3L4.17. 
s De.25.2. 

t Ac.17.30. 



u Le.5.17. 
Jn. 15.22. 

ITU. 13. 



v 1 Ti.6.20. 



w or, pa tri- 
ed. 



X Mat. 10. 
34. 



7 Mi.7.6. 



40 Be ye therefore ready i also : for the Son of man 
cometh at an hour when ye think not. 

41 11" Then Peter said unto him, Lord, speakest thou 
this parable unto us, or even to all ? 

42 And the Lord said, Who then is that faithful and 
wise m steward, whom his lord shall make ruler over 
his household, to give them their portion of meat in 
due season? 

43 Blessed n is that servant, whom his lord when ne 
cometh shall find so doing. 

44 Of a truth I say unto you, that he will make him 
ruler over all that ho hath. 

45 But and if that servant say in his heart, My lord 
delayeth his coming ; and shall begin to beat ° the men- 
servants and maidens, and to eat and drink, and to be 
drunken ; 

46 The lord of that servant will come in a day when 
he looketh not for him, and at an hour when he is not 
aware, and will p cut him in q sunder, and will appoint 
him his portion with the unbelievers. 

47 And that servant, which r knew his lord's will, 
and prepared not himself, neither did according to his 
will, shall be beaten s with many stripes. 

48 But he l that knew not, and did commit things 
worthy of stripes, shall be beaten < with few stripes. 
For u unto whomsoever much is given, of him shall 
be much required : and to whom men have v commit- 
ted much, of him they will ask the more. 

49 TT I am come to send fire on the earth ; and what 
will I, if it be already kindled ? 

50 But I have a baptism to be baptized with ; and 
how am I w straitened till it be accomplished ! 

51 Suppose x ye that I am come to give peace on 
earth ? I tell you, Nay ; but rather division. 

52 For from henceforth m there shall be five in one 
house divided, three against two, and two against 
three. 

53 The father y shall be divided against the son, and 



Ver. 42—46. That faithful and wise steward.— This parable bears a close 
analogy to that in Mat. xxiv. 45—51, which therefore see. 

Ver. 43. Blessed is that servant, &c— To be prepared for our Lord's coming 
implies two things : 1. To he truly and cordially engaged in his service ; and, 
2. To be constantly on the look out, as expecting his arrival. 

Ver. 47. And that servant, which knew hcs lord's will, &c. — [" The anti- 
thesis in this passage," observes Bishop Jebb, (Sac. Lit.) "has prodigious 
mcral depth : he who sins against knowledge, though his sins were only sins 
of omission, shall be beaten with 'many stripes ; but he who sins without 
knowledge, though his sins were sins of commission, shall he beaten only with 
few stripes. Mere negligence against the light of conscience, shall be severely 
punished, while an offence, in itself comparatively heinous, if committed igno- 
rantly, and without light, shall be mildly dealt with."] — Bagster. 

Ver. 43. He that knew not. — See John ix. 41. Acts xvii. 30. James iv. 17. 

Ver. 49—53. I am come to send, Sec— Campbell, " I came to throw fire on 
the earth : and wiiat would I but that it were kindled?" That is, " since the 
advancement of true religion, which is the greatest blessing to mankind, must 
be attended with such unhappy divisions, I even long till tney take place." 

Ver. 50. I have a baptism, &c, and how am 1 straitened.— Margin and 
Campbell, " Pained." This baptism refers doubtless to our Lord's sufferings, 
in which he was literally bathed in blood, both in the garden and on the cross. 
Both verses express, in the strongest manner, our Lord's desire for the accom- 
plishment of his mission, whatever might be the consequences. 



LUKE, XIII. 



190 



fnl 



the son against the father; the mother 



against 



the 



daughter, and the daughter against the mother; the 
mother-in-law against her daughter-in-law, and the 
daughter-in-law against her mother-in-law. 

54 If And he said also to the people, l When ye see a 
cloud rise out of the west, straightway ye say, There 
cometh a shower ; and so it is^ 

55 And whent/esee the south windblow, ye say, There 
will be heat ; and it cometh to pass. 

56 Ye hypocrites, ye can discern the face of the sky 
and of the earth ; but how is it that ye do not discern 
this time ? 

57 IT Yea, and why even of a yourselves judge ye not 
what is right"? 

53 When b thou goest with thine adversary to the ma- 
gistrate, as thou art in c the way, give diligence that 
thou mayest be delivered from him ; lest he hale thee 
to the judge, and the judge deliver thee to the officer, 
and the officer cast thee into prison. 

59 I tell thee, thou shalt not depart thence, till thou 
hast paid the very a last mite. 

CHAPTER XIII. 
1 Christ preaeheth repentance upon ihe punishment of the Galileans, and others. 
6 The Fruitless fig tree mav not stand. II He healeih the crooked woman : 

18 showetli the powerful working of the Avord in the hearts of his chosen, by 
the parable of the grain of mustard seed., an I of leaven : 24 exhorteth to enter 
in at the "trait gate : 31 and rcproveth H'irod and Jerusalem. 

THERE were present at that season some that told 
him of the a Galileans, whose blood Pilate had 
mingled & with their sacrifices. 

2 And Jesus answering said unto them, Suppose ye 
that these Galileans were sinners above all the Gali- 
leans, because they suffered such things? 

3 I tell you, Nay : but, except ye c repent, ye shall all 
likewise perish. 

4 Or those eighteen, upon whom the tower in Siloam 
fell, and slew them, think ye that they were ti sinners 
above ail men that dwelt in Jerusalem? 

5 I tell you, Nay : but, except ye repent, ye shall all 
likewise perish. 

6 IT He spake also this parable ; e A certain man had 
a fig tree planted in his vineyard ; and he came and 
sought f fruit thereon, and found none. 



A. M. 4033. 
A. D. 29. 



z Mat. 16.2, 

&c. 



a 1 Co.ll. 
14. 



b Mat.5.£>. 
c Is. 55. 6. 



d See Ma. 
12.42. 



CHAP. 13. 
a Ac.5.37. 
b La.2.20. 



c Ac.3.19. 
Re.52.ai, 
22. 



d or, debt- 
ors. 



e Is.5.1,&c. 
Mat.21. 
19. 



f J n. 15. 16. 
Ga.5.22. 
Ph. 4. 17. 



Chap. XIII. Ver. 1. Galileans.— (The Galileans are frequently mentioned 
by Josephus as the most turbulent and seditious people, being upon all occa- 
sions ready to disturb the Roman authority. It is uncertain to what event our 
Lord refers ; but it is probable that they were the followers of Judas Gaulo- 
nitis, who opposed paying tribute to Cesar, and submitting to the Roman 
government. A party of them coming to Jerusalem during one of the great 
festivals, and presenting their oblations in the court of the ternr le ; Pilate 
treacherously sent a company of soldiers, who slew them, and '* mingled their 
blood with their sacrifices."] — Bagster. 

Ver. 3. All likewise perish.— Doddridge, "Thus perish," implying a simi- 
larity between their fate and that of the whole nation. 

Ver. 4. Siloam,— Ox Shiloah, the name of a fountain flowing from the foot 
of Mount Zion, whose waters appear to have been considered in some degree 
medicinal. 

Ver. 6. He spake also this parable— Urns parable very forcibly depicts, not 
only the moral barrenness of the Jews, but of other nations also, which being 
favoured with peculiar privileges, like our own, still do not bring forth "fruits 
meet for repentance." Nor is the emblem less applicable to the case of indi- 



200 



LUKE, XIII. 



"II 
i 



A. M. 4033. 
A. J). 29. 

g Ex.32. 10. 



h Ps. 106.23. 
2Pe.3.9. 



i Jn 15.2. 
He. 6. 8. 



j Ps.6.2. 

k Joel 3. 10. 



1 Ma. 16.18. 
Ac.9.17. 



m Mat. 12. 
10. 

Ma.3.2. 
c.6.7. 
14.3. 
Jn.5.18. 



n Ex.20. 9. 



a Pr.11.9. 

Mat.7.5. 
23.13,28. 
c.12.1. 



p c.14.5. 
q c.19.9. 



7 Then said he unto the dresser of his vineyaid, 
Behold, these three years I come seeking fruit on this 
fig tree, and find none : cut it s down ; why cumber- 
eth it the ground? 

8 And he answering said unto him, Lord, let it alone 
h this year also, till I shall dig about it, and dung it: 

9 And if it bear fruit, well : and if not, then after thai 
i thou shalt cut it down, 

10 TT And he was teaching in one of the synagogues 
on the sabbath. 

11 And, behold, there was a woman which had a 
spirit of infirmity J eighteen years, and was bowed 
together, and could in no wise lift up herself. 

12 And when Jesus saw her, he called her to him, 
and said unto her, Woman, thou k art loosed from 
thine infirmity. 

13 And l he laid his hands on her : and immediately 
she was made straight, and glorified God. 

14 And the ruler of the synagogue answered w' f h 
indignation, because that Jesus had healed m on the 
sabbath day, and said unto the people, There n are six 
days in which men ought to work : in them therefore 
come and be healed, and not on the sabbath day. 

15 The Lord then answered him, and said, Thou 
° hypocrite, doth not each one of you on the sabbath 
loose p his ox or his ass from the stall, and lead him 
away to watering? 

16 And ought not this woman, being a daughter ^ of 
Abraham, whom Satan hath bound, lo, these eigh- 
teen years, be loosed from this bond on the sabbath 
day? 

17 And when he had said these things, all his adver- 



;i 



viduals, who, favoured with all the culture of Christian education, and with all 
the advantages of evangelical preaching, still remain barren and unfruitful, 
even in God's vineyard. 

Ver. 7. These three years. — Archbishop Newcome and others suppose this 
to refer to the time of our Lord's ministry, which had now continued about 
that period ; but we should think it referred rather to the numerous and re- 
peated warnings the nation had received by former and later prophets ; (Je. 
vii. 13, 25, &c. ;) by Jesus and his apostles. And after all these warnings, the 
nation was spared not one year only, but nearly 40 years, before Jerusalem was 
destroyed. 

Ver. 8. I shall dig about it, and dung it. — Harmer objects that spades Cor 
shovels) were not used in the eastern agriculture : perhaps not generally, but 
here is a single tree marked out, which could not be cultivated by the plough, 
and which the keeper of the vineyard proposes to treat with peculiar attention, 
typifying God's special care for his favoured nation. 

Ver. 9. Well ! — The expression in the original is elliptical, and this word is 

not improperly supplied. Thou shalt cut it down. — This shows thar the 

day of grace will come to a close, and that if the Divine forbearance does not 
lead the sinner to repentance, it will not save him from utter destruction. 

Ver. 11. A spirit of infirmity .—It is generally supposed that this woman 
was a demoniac, but we see no proof of this. A spirit of infirmity or weak- 
ness no more implies it than "a spirit of fear," 2 Tim. i. 7, "of slumber," 
Rom. xi. 8, or " of jealousy," Num. v. 14. To us it appears to mean no more, 
than some great weakness which had long bent her double. 

Ver. 15. Thou hypocrite ! doth not each one, &c— See Mat. xii. 11. 

Ver. 16. Satan. — The prince of the fallen angels. ^ According to the opinions 
of the Jews, he is the accuser and calumniator of men before God ; Job. i. 7, 
12. He seduces them to sin, and is the author of evil, , both physical and 
moral, by which the human race is afflicted, especially of those wicked pro- 
pensities and wicked actions, which are productive of so much misery, and 
also of death itself.— Rob. Wahl. 



=!i 



LUKE, XIII. 



201 



1 

ii 



A. M. 4033. 
A. D. 29. 



saries were r ashamed : and all the people rejoiced for 
all the s glorious things that were done by him. 
IS IT Then said he, Unto t what is the kingdom of 
God like? and whereunto shall I resemble it? 

19 It is like a grain of mustard seed, which a man 
took, and cast into his garden ; and it grew, and waxed 
a great tree ; and the fowls of the air lodged in the 
branches of it. 

20 M And again he said, Whereunto shall I liken the 
kingdom of God 7 * 

21 It is like leaven, which a woman took and hid in 
three u measures of meal, till the whole was leavened. 

22 And he went through the cities and villages, teach- 
ing, and journeying toward Jerusalem. 

23 IF Then said one unto him, Lord, are there few 
that be saved? And he said unto them, „ 

24 Strive v to enter in at the strait gate : for 
w many, I say unto you, will seek to enter in. and shall 
not be able. 

25 When x once the master of the house is risen up, 
and hath shut y to the door, and ye begin to stand 
without, and to knock at the door, saying, Lord, 
z Lord, open unto us; and he shall answer and say 
unto you, I know you not whence ye are: 

26 Then shall ye begin to say, We have eaten and 
drunk in thy presence, and thou hast taught in our 
streets. 

27 But a he shall say, I tell you, I know you not, 
whence ye are ; depart from me, all ye workers b of 
iniquity. 

28 There c shall be weeping and gnashing of teeth, 
when ye shall see Abraham, and Isaac, and Jacob, 
and all the prophets, in the kingdom of God, and you 
yours eh es thrust out. 

29 And they d shall come from the east, and from 
the west, and from the north, and from, the south, 
and shall sit. down in the kingdom of God. 

30 And, behold, there e are last which shall be first, 
and there are first which shall be last. 

31 IT The same day there came certain of the Phari- 
sees, saying unto him, Get thee out, and depart hence : 
for Herod will kill thee. 

32 And he said unto them, Go ye, and tell that f fox, 
Behold, I cast out devils, and I do cures to-day and 
to-morrow, and the third day I shall be " perfected. 

33 Nevertheless I must walk to-day, and to-morrow, 

and the day following : for it cannot be that a pro- 

phet perish out of Jerusalem. 

Ver. 24. Strive to enter, &c. — Literally, agonize, because the time is near 
when the master of the house shall shut to the door ; when probation havh.g 
closed, agonizing will be in vain. The force of this passage is lost by a wrong 
punctuation. It should be punctuated so as to read thus : "for many, I say 
unto you, will seek to enter in, and shall not he able, when once the master," 
&c. This gives great emphasis to the direction to strive now, for it may soon 
be too late. 

_ Ver. 32. Tell that fox— [This was probably Herod Antipas, tetrarch of Ga- 
lilee, who is described by Josephus as a crafty and incestuous prince, with 
which the character given him by our Lord, and the narratives of the Evan- 
gelists, exactly coincide.]— Bagster. 



Is. 45.24. 
lPe.3.16. 



Ex.15.11. 
Ps. 111.3. 
Is. 4.2. 



Mat 13. 
31. 

Ma.4.30, 
&c. 



ii See Mat. 
13.33. 



v Mat.7.13. 



w Jn.7.34. 
8.21. 
Ro.9.31. 



x Ps.32.6. 
Is.55.6. 



y Mat.25. 
10. 



z c.6.46. 



a Mat.7.22. 
23. 
25.12,41. 



b Ps.6.8. 
101.8. 



c Mai.8.12. 
13.42. 
24.51. 



d Re.7.9,10 



e Mat. 19. 
30: 



Zep.3.3. 



g He.2.10. 



202 



LUKE, XIV. 



A. M. 4033. 
A. D. 29. 



h Mr.t.23. 
37. 



i Le.26.3l, 
32. 

Ps.69.23. 
Is.!. 7. 
5.5,6. 
Da. 9. 27. 
Mi.3.12. 



j c.19.38. 
Jn.12.13. 



CHAP. 14. 



34 O h Jerusalem, Jerusalem, which killest the pro- 
phets, and stonest them that are sent unto thee; how 
often would I have gathered thy children together^ as 
a hen doth gather her brood under her wings, ana ye 
would not ! 

35 Behold, i your house is left unto you desolate : 
and verily I say unto you, Ye shall not see me, until 
the time come when ye shall say, J Blessed is he that 
cometh in the name of the Lord. 

CHAPTER XIW 

2 Christ healeth the dropsy on the sabbath : 7 teacheth humility : 12 to feast the 
poor : 16 under the parable of the "jeat supper, showed) how worldly minded 
men, who contemn die word of God, shall be shut out of heaven. 2.5 Those 
who will be his disciples, to bear their cross must make their accounts afore- 
hand, lest with shame they revolt from him afterward, 34 and become altoge- 
ther unprofitable, like salt that hath lost his savour. 

AND it came to pass, as he went into the house of 
one of the chief Pharisees to eat bread on the 
sabbath day, that they watched a him. 

2 And, behold, there was a certain man before him 
which had the dropsy. 

3 And Jesus answering spake unto the lawyers and 
Pharisees, saying, Is b it lawful to heal on the sab- 
bath day? 

4 And they held their peace. And he took him, and 
healed him, and let him go; 

5 And answered them, saying, c Which of you shall 
have an ass or an ox fallen into a pit, and will not 
straightway pull him out on the sabbath day ?. 

6 And they could not answer him again to these 
things. 

7 If And he put forth a parable to those which were 
bidden, when he marked how they chose out the chief 
rooms ; saymg unto them, 

8 When d thou art bidden of any man to a wedding, 
sit not down in the highest room; lest a more honour- 
able man than thou be bidden of him; 

9 And he that bade thee and him come and say to 
thee, Give this man place ; and thou begin with shame 
to take the lowest room. 

10 But when thou art bidden, go and sit down in th^ 

Ver. 34. Jerusalem. — The metropolis of Palestine, about 37 miles from 
the Mediterranean, and about 23 from the Jordan. It was built on three hills, 
viz. Zion, Moriah, and Acra. It had once a population of upwards of a mil- 
lion ; but now its population does not exceed 10,000 or 15,000. 

Chap. XIV. Ver. l. One of the chief Pharisees.— Campbell, " One of the 
rulers, who was a Pharisee." Some think he. was a member of the Sanhe- 
drim : all agree that he was a magistrate, and a man of rank, who had pro- 
bably a country house in Galilee. 

Ver. 2. A certain man before him which had the dropsy.— Campbell, " A 
man who had a dropsy stood before him." 

V«r. 7. The chief rooms.— Doddridge renders it, "The chief seats ;" Camp- 
bill. " The higher places." The company were all doubtless in one room. 

Ver. 8. Sit not down in the highest room— Or place.— [That there were 
among the Jews of these times many disputes about seats at banquets, we 
learn both from Josephus and the Rabbins ; nor were these matters unattend- 
ed to by the Greeks and Romans. Similar admonitions to this of our Lord, 
also occur in the Rabbinical writers. Rabbi Afciba said, Go two or three 
seats lower than the place that belongs to thee, and sit there till they say unto 
thee, Go up higher ; but do not take; the uppermost seat, lest they say unto 
thee, Come down : for it is better they should say unto thee, Go up, go up, 
than they should say, Go down, go down. See Schoetgen.]—Bagster. 



a Ps.37.32. 
Is. 29.20, 
21. 

Je.20.10, 
11. 



b c.13.14. 



c c.13.15. 



d Pr.25.6,7. 



1 

iJ 



LUKE, XIV. 



203 



A. M. 4033. 
A. D. 29. 



L 



lowest room ; that when he that bade thee cometh, 
he may say unto thee, Friend, go up higher: then shah 
thou have worship in the presence of them that sit at 
meat with thee. 

11 For e whosoever exalteth himself shall be abased ; 
and he that humbleth himself shall be exalted. 

12 IT Then said he also to him that bade him, When 
thou makest a dinner or a supper, call not thy friends, 
nor thy brethren, neither thy kinsmen, nor thy f rich 
neighbours; lest they also bid thee again, and a re- 
compense be made thee. 

13 But when thou makest a feast, call the s poor, 
the maimed, the lame, the blind : 

14 And thou shalt be blessed ; for they cannot re- 
compense thee : for thou shalt be recompensed at the 
resurrection of the just. 

15 IT And when one of them that sat at meat with 
him heard these things, he said unto him, Blessed h is 
he that shall eat bread in the kingdom of God. 

16 Then said he unto him, A i certain man made a 
great J supper, and bade many : 

17 And sent his servant at supper time to say to them 
that were bidden, Come; for k all things are now 
ready. 

IS And they all with one consent began to make 
excuse. The l first said unto him, I have bought a 
piece of ground, and I must needs go and see it: I 
pray thee have me excused. 

19 And another said, I have bought five yoke of oxen, 
and I go to prove them : I pray thee have me ex- 
cused. 

20 And another said, I have m married a wife, and 
therefore I cannot come. 

21 So that servant came, and showed his lord 
these things. Then the master of the house being 
n angry said to his servant, Go out quickly into the 
streets and lanes of the city, and bring in hither 
the p poor, and the maimed, and the ^halt, and the 
blind. 

22 And the servant said, Lord, it is done as thou hast 
commanded, and r yet there is room. 

23 And the Lord said unto the servant, Go out into 

Ver. 13. Call the poor.— Dr. Pococke mentions, that in the East they some- 
times admit the poor to their tables. In his account of an entertainment made 
by an Egyptian magistrate, each, when he had done eating, retired, and others 
in. succession came, till at last the poo?- came, and " eat up all." The Arabs 
also, when they kill a sheep, dress the whole, and call in their neighbours and 
the poor, till all is consumed ; for they never set by meat that has been brought 
to table. Thus the sequel of the parable is quite in harmony with oriental 
manners. Orient. Cust. No. 450. 

Ver. 17. And sent his servant at supper time.— -It is customary in the East 
to repeat their invitations in this manner. Among the Chinese, it is said an 
invitation is not considered, hearty unless it be three times given. Orient. 
Cust. No. 1271. 

Ver. 18. With one consent.— So Beza and Doddridge; but Campbell, " With- 
out exception !" and Hammond, " Presently." 

Ver. 20. I have married a wife. — Thus business and pleasure are the great 
impediments to religion. " Little things" and " lawful things," as Mr. Henry 
remarks, " may impedeour salvation. With the world in general, every thing 
is of more importance than the soul!" 



e 1 Sa.15. 
17. 

Job 22.29. 
Ps. 18.27. 
Pr. 15.33. 
29.23. 
Mat.23. 
12. 

c.18.14. 
Ja.4.6. 
1 Pe.5.5. 

f Pr.22.16. 



g Ne.8.10, 
12. 



h Re. 19. 9. 



i Mat.22.2, 
&c. 



j Is.25.6,7. 

k Pr.9.2,5. 
Ca.5.1. 
Is.55.1,2. 

1 c.8.14. 



m ver.26. 
1 Co.7.33. 



n Ps.2.12. 
o Re.22.17. 



p lSa.2.8. 
Ps. 113.7, 

8. 

q Ps.38.7. 
Is.33.23. 
35.6. « 

r Ps.103.6. 
130.7. 



204 



LUKE, XIV. 



A. M. 4033. 
A. D. 29. 



6 Ps.UU.3. 



t Pr.1.24 

Mat.'il. 

43. 

He. 12.25. 

u De.33.9. 
Ma:. 10. 
37. 



v Ac. 20. 24. 
Re. 12. 11. 



v Mat. 16. 

Ma.8.34. 

c.9.23 

2TL3.12. 



x Pr.24.27. 
y He.6.11. 
z Pr.20.13. 

a Ph 3.7,8. 



b Mat. 5. 13. 
Ma.9.50. 



them to come 



men 



Ver. 23. Compel them. — After adverting to the influence of God's grace, 
the Rhermsh translators add, " St. Augustin also referreth this compelling to 
the penal laws which Catholic princes do justly use against heretics and 
schismatics, proving that they who are hy their former profession in haptism, 
subject to the Catholic church, and are departed from the same after sects, 
may and ought to be compelled into the unity and society of the universal 
church again ;" and that " not only by gentle means, but by just punishment 
also." As to the "just punishment" of burning heretics tor their conversion, 
weJiope it is too universally exploded to be restored ; and as to the right of 
buwiing protestants from the consideration of their having been baptized, it 
will require both higher authority than Augustin's, and much better logic than 
he makes use of, to prove it. We admit, indeed, that he was a great and good 
man, but wofully in the dark on the doctrine of toleration ! a doctrine under- 
stood by few fathers, or reformers, and which Cranmer himself learned only 
at the stake. 

Ver. 26. Hate — i. e. regard with less affection. — It is most certain, however, 
that the term hate must not be taken absolutely;" For no man ever hated his own 
flesh ;" (Ephes. v. 29;) but as it is explained by St. Matthew, (oh. x. 37,) " He 
that loveth his father and mother more than me, is not worthy of me." If it 
be true that our attachment to objects should bear a proportion to their in- 
trinsic excellence, then all our love to creatures should be as nothing com- 
pared to what we owe to the " supreme good — the eternal fair." 

Ver. 27. Bear his cross. — In which expression is an evident allusion to the 
cruel death which our Lord sustained. Having himself " endured the cross, 
despising the shame," (Heb. xii. 2,) he expects all his disciples to follow his 
example ; that is, ".to go forth without the camp bearing his reproach." 

Ver. 3 -i. Salt is good. — [Common salt, or muriate of soda, consists of soda in 
combination with muriatic arid, and is for the most part an artificial prepara- 
tion from sea water, though found in some countries in a solid and massive 
state. That it might lose its strength, we have proof from Maundrell, 
who states, that in the Valley of salt he broke a piece which had been ex- 
posed to the rain, sun, and air, and it had perfectly lost its savour.]— Bagster. 



the highways and hedges, and compel 
in, that my house may be filled. 

24 For I say unto you, That l none of those 
which were bidden shall taste of my supper. 

25 IT And there went great multitudes with him : and 
he turned, and said unto them, 

26^ If any man come to me, and u hate not his father, 
and mother, and wife, and children, and brethren, and 
sisters, yea, and his own life v also, he cannot be my 
disciple. 

27 And w whosoever doth not bear his cross, and 
come after me, cannot be my disciple. 

28 For which of you, intending x to build a tower, sit- 
teth not down first, and counteth the cost, whether 
he have sufficient to finish it ? 

29 Lest haply, after he hath laid the foundation, 
and is not able to finish it> ail that behold it begin to 
mock him, 

30 Saying, This man began to build, and was not 
able to y finish. 

31 Or what king, going to make war against another 
king, sitteth not down first, and consulteth z whether 
he be able with ten thousand to meet him that cometh 
against him with twenty thousand? 

32 Or else, while the other is yet a great way ofF, he 
sendeth an ambassage, and desireth conditions of 
peace. 

33 So likewise, whosoever he be of you that forsa- 
keth not all a that he hath, he cannot be my disciple. 

34 IT Salt b is good : but if the salt have lost his sa- 
vour, wherewith shall it be seasoned? 



r 



LUKE, XV. 



205 



35 It is neither fit for the land, nor yet for the dung- 
hill ; but men c cast it out. He that hath ears to hear, 

let him hear. 

CHAPTER XV. 

1 The parable of the lost sheep : 8 of the piece of silver : 11 of the prodigal son. 

THEN a drew near unto him all the publicans and 
sinners for to hear him. 

2 And the Pharisees and scribes murmured, saying, 
This man receiveth sinners, and eateth bwith them. 

3 If And he spake this parable unto them, saying, 

4 What c man of you, having a hundred sheep, if he 
lose one of them, doth not leave the ninety and nine 
in the wilderness, and go after that which is lost, un- 
til he find it ? 

5 And when he hath found it, he layeth it on his 
shoulders, rejoicing. 

6 And when he cometh home, he calleth together 
his friends and neighbours, saying unto them. Rejoice 
with me ; for I have found my sheep <i which was lost. 

7 I say unto you, that likewise joy shall be in heaven 
over one sinner that repenteth, more than over ninety 
and nine just persons, which f need no repentance. 

t 8 IT Either what woman having ten f pieces of silver, 
if she lose one piece, doth not light a candle, and 
sweep the house, and seek diligently till she find it? 

9 And when she hath found it, she calleth her friends 
and her neighbours together, saving, Rejoice with me ; 
for I have found the piece which I had losL 

10 Likewise, I say unto you, s there is joy in the 
presence of the angels of God over one sinner that 
repenteth. 

11 IT And he said, A certain man had two sons : 

12 And the younger of them said to his father, Fa- 
ther, give me the portion of goods that falleth to inc. 
And he divided unto them his h living. 



A. M. 4033. 
A. D. 29. 

c J n.15.6. 



CHAP. 15. 

a Mat.9.10, 

&c. 

b Ac.11.3. 
1 Co.5.9 
11. 
Ga 2 12. 

L .Mat. 18. 
12. 

d Ps.119. 

176. 

I Pe.2.25. 
e Ac. 5. 32. 

f Drachma, 
here 

translated 
a ]riece of 
silver, is 
the eighth 
part of an 
ounce, 
which 
cometh 
to 14 cents 
4 mills, 
and is 
equal to 
the Ro- 
man pen- 
ny. 

See Mat 
18.28. 

gEze. 13.23, 
32. 

33.11. 
Ac.11.18. 
Phil. 15. 
16. 

h Ma. 12.44. 



A heartless, wavering, undecided profession, is as insipid as salt which has 
lost its savour, and which is neither fit for the land, nor for the dung heap, but 
only to be thrown away as utterly useless and good for nothing. 

Chap. XV. Ver. 4. Leave the ninety and nine in the unlderne-ss — Or de- 
sert. It is certain that in many parts, commonly called desert, in Judea, and 
even Arabia, there are spots of very fertile pasture, which, as they are not 
private property, answer to our commons, to which any who please may lead 
their flocks. Compare Mat. xviii. 12, and note. 

Ver. 7. Just persons, which need no repentance.— As there is " not a man 
upon earth that sinneth not," Eccles. vii. 20, so there can be none who, 
strictly speaking, " need no repentance :" but as our Lord is arguing with the 
Jews upon their own principles, he may fairly be supposed to allude to those 
"who trusled in themselves that they were righteous, and despised others." 
Luke xviii, 9.— The Saviour's language in this is exceedingly ironical — as 
elsewhere, the whole need not a physician, &c; I came not to call the right- 
eous, but sinners to repentance. The Saviour teaches, that there is more joy 
in heaven over one true penitent, than over any number of self-righteous 
men, who, according to their own estimate of themselves, need no repentance. 
There is no joy in heaven over " that generation who are pure in their own 
eyes, but who have never been washed from their wickedness." 

Ver. 9. Hex friends.— The Greek is feminine, meaning feinale friends. 

Ver. 12. His living. — Rather, "a living," or the means of livelihood to each. 
It appears, however, that the elder son did not take his share of the property, 
but left it in his father's hands, in consequence of which he was considered as 
the heir of all at his father's death. See ver. 31. Among the Hindoos, it is not 
only customary, as Mr. Hathed (in his Code of Gentoo Law's) informs us, for a 
father to divide his inheritance among Lis children in his life time, but the sons 



18 



206 



LUKE, XV. 



A. M. 1033. 
A. D. 29. 



i Am.S.U, 
12. 



J Is.44.20. 
H. -1.12.1. 



k rt.73.22. 



1 Ps.32.5. 



m Ac.2.39. 
Ep.2.13, 
17. 



n Ps.51.4. 



o Zec.3.3.. 
5. 



p ver.3i 



q Ep.2.1. 
5.14. 
Re.3.1. 



r Ro.6.11. 
13. 



b Eze.34.4, 
16. 
c.19-10. 



13 And not many days after the younger son gathered 
all together, and took his journey into a far country 
and there wasted his substance with riotous living. 

14 And when he had spent all, there arose a mighty 
famine i in that land ; and he began to be in want. 

15 And he went and joined himself to a citizen of that 
country ; and he sent him into his fields to feed swine. 

16 And he would fain have filled his belly with the 
husks J that the swine k did eat : and no man gave 
unto him. 

17 And when he came to himself, he said, How many 
hired servants of my father's have bread enough and 
to spare, and I perish with hunger ! 

18 I i will arise and go to my father, and will say 
unto him, Father, I have sinned against heaven, and 
before thee, 

19 And am no more worthy to be called thy son : 
make me as one of thy hired servants. 

20 And he arose, and came to his father. But when 
he was yet a great way m off, his father saw him, and 
had compassion, and ran, and fell on his neck, and 
kissed him. 

21 And the son said unto him, Father, I have sinned 
against n heaven, and in thy sight, and am no more 
worthy to be called thy son. 

22 But the father said to his servants, Bring forth 
the best robe, and put it on him, and put a ring on 
his hand, and shoes on his feet : 

23 And bring hither the fatted calf, and kill it ; and 
let us eat, and be merry : 

24 For p this my son was q dead, and is alive r again ; he 
was s lost, and is found. And tney began to he merry. 

25 Now his elder son was in the field : and as he 
came and drew nigh to the house, he heard music and 
t dancing. 

26 And he called one of the servants, and asked what 
these things meant. 

27 And he said unto him, Thy brother is come ; and 



t Ps.30.11. 
126.1,2. 

can, if they unite, insist on it. How far such a custom might be known among 
the Jews we are unable to ascertain ; but as our Lord's parables are always in 
harmony with the laws and customs of the times, we have no doubt but some- 
thing of the kind, at least occasionally, obtained. 

Ver. 15. To feed swine— This, to a Jew, must be a most degrading and 
mortifying employment. ■ . _ . . 

Ver. 16. With the husks.— It may be recollected that this was in a time of 
scarcity. 

Ver. 19. Thy hired servants.— -We should lay the accent on the pronoun 
thy : he had been a hired servant in a strange land ; he now begs only to fill 
the like capacity in his father's house. 

Ver. 22, 23. Bring" forth the best robe.— There is no need to allegorize these 
circumstances particularly. The penitent prodigal came home naked, and was 
clothed ; hungry, and was fed ; and in both cases bountifully. He was clo- 
thed in the best robe in his father's wardrobe, and fed with the fatted calf 
These preparations show that he was to be received, not as a servant, but a son. 

Ver. 24. And they began to be merry— Namely, with music and dancing, 
both which were doubtless hired, dancers being professionally employed on 
these occasions, as mourners were at funerals. 

Ver. 25. Now his elder son.— By the unamiable and selfish character of the 
elder son, the Saviour portrays an admirable and exact picture of the Pharisees. 
They must have been blind indeed not to have " perceived that he spake of 
them." 



LUKE, XVI. 



207 



I 



li 



thy father hath killed the fatted calf, because he hath 
received him safe and sound. 

28 And he was u angry, and would not go in : there- 
fore came his father out, and entreated him. 

29 And he answering said to his father, Lo, these 
many years do I v serve thee, neither transgressed * I 
at any time thy commandment : and yet thou never 
gavest me a kid, that I might make merry with my 
friends : 

30 But as soon as this thy son was come, which hath 
devoured thy living with harlots, thou hast killed for 
him the fatted calf. 

31 And he said unto him, Son, thou art x ever with 
me, and all that I have is thine. 

32 It was meet J that we should make merry, and be 
z glad: for -this thy brother was dead, and is alive 
again ; and was lost, and is found. 

CHAPTER XVI. 

1 The parable of the unjust steward. 14 Christ reproveth the hypocrisy of the 
covetous Pharisees. 19 The rich glutton, and Lazarus the beggar. 

AND he said also unto his disciples, There was a 
certain rich man, which had a steward ; and the 
same was accused unto him that he had wasted his 
goods. 

2 And he called him, and said unto him, How is it 
that I hear this of thee 1 give an account of thy a stew- 
ardship ; for thou mayest be no longer steward. 

3 Then the steward said within himself, What shall 
I do ? for my lord taketh away from me the steward- 
ship : I cannot dig; to beg I am ashamed. 

4 I am resolved what to do, that, when I am put out 
of the stewardship, they may receive me into their 
houses. 

5 So he called every one of his lord's debtors unto 
him, and said unto the first, How much owest thou 
unto my lord ? 

6 And he said r A hundred t> measures of oil. And 
he said unto him, Take thy bill, and sit down quickly, 
and write fifty. 

7 Then said he to another, And how much owest 
thou ? And he said, A hundred c measures of wheat. 



A. M. 4033. 
A. D. 29. 



u J0.4.1..3. 

Ro. 10.ia 

t Is.65.5. 
c.18.11. 

wPh.3.6. 

x Ro.9.4. 
11.1. 

y Jo.4.10, 
11. 

z Ps.51.8. 
Is. 35.10 

a ver.24. 



CHAP. 16. 



a c.12.42. 
1 Co.4.2. 
lTi.4.14. 
lPe.4.10. 

b The wow 
Batus in 
the origi- 
nal con- 
tained 
nine gal- 
lons three 
quarts : 
See Eze. 
45. 10.. 14. 

c The word 
here in- 
terpreted 
a mea- 
sure, in 
the origi- 
nal con- 
taineth 
about 14 
bushels 
and a 
poiVle. • 



Ver. 29. Lo these many years. . ..neither transgressed I.—" I fast twice in the 
week, I give tithes," &c. (chap, xviii. 12.,) is in" the same sDirit. A kid— Ap- 
pears to have been considered as a delicacy, perhaps equa'l to a lamb. See 
Le. v. 6. 

Ver. 32. Was dead, and is alive again— A. life of sin, is a spiritual death ; 
the conversion of a sinner is of course a renewed life, or, in figurative terms, 

hie from the dead." Compare 1 Ti. v. 6, with Ro. xi. 15. 

Chap. XVI. Ver. l. There ivas a certain rich man.— The Saviour would 
have men as wise for eternity as the unjust steward was for time. 

Ver. 2. No longer steward— He appears, however, to have had time given 
h m to wind up his accounts, which was employed in the artifice here related. 
. Ver 3 I cannot dig— That is, I cannot work as a labourer, in the cultiva- 
tion of the soil ; the term not being confined to the use of the spade. The ex- 
pression was proverbial among the Greeks, and perhaps the Jews. 

Ver. 6. A hundred measures of oil.— The Greek Batus answers to the 
Hebrew Batiks, or ephahs, explained by our translators to contain .9 eallons 
3 quarts each; but by Bishop Cumberland, little more than 7 and a half 
gallons. 

Ver. 7. A hundred measures of ion eat. —This is dry measure, answering 



A 



208 



LUKE, XVI. 



A. M. 4033. 
A. D. 29. 



d Jn.ia.36. 
Ep.5.8. 



e Ec.11.1. 
Hi. 6. 18, 
19. 



f cr, riches. 



Mat.25. 



21,23. 



h Jos.24.15. 
Mat.6.24. 



i Mat.£3. 
14. 



j c. 10.29. 



k Ps.7.9. 
Je.17.10. 



1 Pr.16.5. 
Mal.3.15. 



m Mat. 11. 
12,13. 



And he said unto him, Take thy bill, and write four- 
score. 

8 And the lord commended the unjust steward, be- 
cause he had done wisely: for the children of this 
world are in their generation wiser than the «i children 
of light. 

9 And I say unto you, Make e to yourselves friends of 
the f mammon of unrighteousness; that, when ye fail, 
they may receive you into everlasting habitations. 

10 He o that is faithful in that which is least is faith- 
ful also in much : and he that is unjust in the least is 
unjust also in much. 

11 If therefore ye have not been faithful in the un- 
righteous f mammon, who will commit to your trust 
the true riches ? 

12 And if ye have not been faithful in that which is 
another man's, who shall give you that which is your 
own ? ' 

13 No h servant can serve two masters : for either he 
will hate the one, and love the other; or else he will 
hold to the one, and despise the other. Ye cannot 
serve God and mammon. 

14 If And the Pharisees also, who i were covetous, 
heard all these things : and they derided him. 

15 And he said unto them, Ye are they which justify 
yourselves J before men ; but God k knoweth your 
hearts : for that which is highly esteemed l among 
men is abomination in the signt of God. 

16 The m law and the prophets were until John : since 



to the cor or chomer of the Jews, which in our margin is valued at 14 bushels 
and a pottle ; or, according to more modern authorities, little more than eight 
bushels, Winchester measure. Doddridge supposes the measures of oil and 
wheat to be of nearly equal value. 

Ver. 8. Because he had done loisely. — Doddridge, "Prudently;'' Camp- 
bell, " Commended the prudence of the unjust steward ;" see his note. Abp. 
Newcome says, " He commended the prudence of the expedient ; though he 

could not but condemn its dishonesty." Wiser than the children of light- 

Campbell, " More prudent." A trick of villany very similar to the above is 
related in Capt. Hadleifs Hindostanee Dialogues, (p. 79.) One addressing the 
Captain says, " Your Sirkar's deputy, whilst his master was gone to Calcutta, 
established a Court of Justice. Having searched for a good many debtors and 
creditors, he learned the amounts of their bonds. He then made an agree- 
ment with them to get the bonds out of the bondsmen's hand-! for half the debt, 
if they would give him one fourth. Thus every.debtor for a 100 rupees, having 
given 50 to the creditor, and 25 to this knave, got his bond for 75 rupees. Hav- 
ing seized and floggted 125 bondsmen, he has in this manner determined their 
loans, and has done this business in your name." 

Ver. 9. Make to yourselves friends.— -The eloquent Saurin, adverting to 
this in his sermon on alms-giving, says, " I recollect an epitaph said to b« 
engraven on the tomp of Atolus of Rheims, ' He exported his fortune before him 
into heaven by his charities; he is gone thither to enjoy it. ' Happy he who 
has a right to such an epitaph!" Mammon of unrighteousness.— Mam- 
mon is a Syriac word for riches. See note on Mat. vi. 24. " The mam- 
mon of unrighteousness," is a Hebraism for unrighteous mammon, or unjust 
riches, which some explain of ill-gotten wealth ; (as this was ;) and others of 
wealth itself, as being deceitful, or unjust to its possessors. Compare ver. 11, 

where it is contrasted with the true riches. That when ye fail— That is, 

at death, when all are required to give up their stewardship. Everlasting 

habitations.— -Greek, " tents," or " tabernacles ;" a term used in contrast with 
the tabernacles on earth, which are described as temporary and perishing. 

Ver. 13—18. No servant can serve, &c— These verses contain independent 
maxims, extracted from our Lord's sermon on the Mount, and other discourse?, 
as below marked. This verse (13) agrees almost literally with Mat. vi. 24. 

Ver. 16. The law and the prophets, &c— Compare Mat. xi. 12, 13. 






LUKE, XVI. 



209 



r 



that time the kingdom of God is preached and every 
man presseth into it. 

17 And n it is easier for heaven and earth to pass, 
than one tittle of the law to fail. 

IS Whosoever °putteth away his wife, and marrieth 
another, committeth adultery and whosoever mar- 
rieth her that is put away from her husband commit- 
teth adultery. 

19 TT There was a certain rich man, which was clothed 
hi purple and fine linen, and fared sumptuously every 
day : 

20 And there was a certain beggar named Lazarus, 
which was laid at his gate, full of sores, 

21 And desiring to be fed with the crumbs which fell 
from the rich man's table : moreover the dogs came 
and licked his sores. 

22 And it came to pass, that the beggar died, and was 
carried by the angels into Abraham's P bosom: the 
q rich man also died, and was buried ; 

23 And in hell he lifted up his eyes, being in torments, 
and seeth Abraham afar off. and Lazarus in his bosom. 

24 And he cried and said, Father Abraham, have 
mercy on me, and send Lazarus, that he may dip the 
tip of his finger in water, and cool my r tongue ; for I 
am tormented in this s flame. 

25 But Abraham said, Son, remember that thou in 
thy life-time t receivedst thy good things, and likewise 
Lazarus evil things : but now he is comforted, and 
thou art tormented. 

26 And besides all this, between us and you there is a 
great gulf fixed : so that they which would pass from 
hence to you cannot ; neither u can they pass to us, 
that would come from thence. 

27 Then he said, I pray thee therefore, father, that 
thou wouldest send him to my father's house : 

28 For I have five brethren ; that he may testify unto 
them, lest they also come into this place of torment. 

29 Abraham saith unto him, They v have Moses 
and the prophets; let them hear them. 

30 And he said, Nay, father Abraham : but if one 
went unto them from the dead, they will repent. 



A. M. 4033. 
A. D. 29. 



n Ps. 102.26. 
Is.4< 8. 
51.6. 



o Mat 532. 
1 Ce 7.10, 
11. 



p Mat.8.11. 



q Pr.14.32. 
Re.H.10, 
11. 



r Zee. 14. 12. 



s Is. 66. 24. 
Ma.9.44, 
&c. 



t Job 21.13. 
Ps.73.12.. 
19. 
c.6.24. 



u Eze.28.24. 



v Is.34.16. 
Jn.5.39. 



Ver. 17. It is easier, &c— See Mat. v. 18. 

Ver. 18. Whosoever putteth away his wife.— Mut. v. 32 ; xix. 9. 

Ver. 19. A certain rich man. — The word Dives being the Latin for rich, 
has occasioned this to be called the parable of " Dives and Lazarus." 

Ver. 21. The crumbs. — See note on Mat. xv. 27. — Licked his sores. — This 
shows that they " had not been closed, neither bound up," &c. See Is. i. 6. 

Ver. 23. In hell.— Greek, Hades— answering to the Heb. Shed, which we 
have repeatedly explained in reference to both its departments of bJiss and 
misery. Mat. xvi. 18. But we must here confine its import to the world of 
misery, for " he lifted up his eyes, being in torment." Compare Mark ix. 45 ; 
Luke vi. 24. 

Ver. 24. Father Abraham.— Abp. Tillotson has remarked that this is the 
only instance recorded in Scripture of praying to a departed saint, and the ap- 
plication was totally in vain : whatever knowledge the blessed and the misera- 
ble might have of each other's situation, they could have no intercourse. No 
miserable prisoner can escape his dungeon, nor can any compassionate spirit 
among the blessed stoop to his relief. 

Ver. 29. Moses and the prophets. — See Job xix. 25, &c. Ps. xvi. ; xvii. ; 
lxxiii., &c. Ec. xii. 7. Is. xxvi. 19—21 ; li. 6, &c. Our Lord also directs us 
to look into the Old Testament for the doctrine of " eternal life." See Jn. v. 39. 



210 



LUKE, XVII. 



A. M. 4033. 
A. D. £9. 



w2 Co.4.3. 



x Jn.12.10, 
11. 



CHAP. 17. 



I 



31 And he said unto him, If w they hear not Moses 
and the prophets, neither will x they be persuaded, 
though one rose from the dead. 

CHAPTER XVII. 

1 Christ teacheth to avoid occasions of oft'ence. 3 One to forgive another. 
6 The power of faith. 7 How we are bound to God, and not he to us. It He 
healeth ten lepers. 22 Of the kingdom of God, and the coming cf the Sou of 
man. 

THEN said he unto the disciples, It a is impossible 
but that offences will come : but wo unto liim^ 
through whom they come ! 

2 It were better for him that a millstone were hanged 
about his neck, and he cast into the sea, than that he 
should offend one of these little ones. 

3 IT Take heed to yourselves : If thy brother trespass 
against thee, rebuke bfiim; and if he repent, forgive 
him. 

4 And if he trespass against thee seven times in a day, 
and seven times in a day turn again to thee, saying, I 
repent ; thou c shalt forgive him. 

5 IF And the apostles said unto the Lord, Increase 
d our faith. 

6 And the Lord said, If e ye had faith as a grain of 
mustard seed, ye might say unto this sycamine tree, 
Be thou plucked up by the root, and be thou planted in 
the sea ; and it should obey you. 

7 But which of you, having a servant ploughing or 
feeding cattle, will say unto him by and by, when he 
is come from the field, Go and sit down to meat ? 

8 And will not rather say unto him, Make ready 
wherewith I may sup, and gird thyself, and serve me, 
till I have eaten and drunken ; and afterward thou 
shalt eat and drink ? 

9 Doth he thank that servant because he did the 
things that were commanded him ? I trow not. 

10 So likewise ye, when ye shall have done all those 
things which are commanded you, say, We are f un- 
profitable servants : we have done that which was 
our duty to do. 

11 IT And it came to pass, as he went to Jerusalem, 

Ver. 31. If they hear not Moses.— From this answer of Abraham we learn, 
that the Sacred Writings contain such proofs of a divine origin, that though all 
the dead were to rise, the proofs could not be more evident, nor the conviction 
greater ; and that to escape eternal perdition, and obtain eternal glory, a man 
is to receive the testimonies of God, and to walk according to their dictates. 

Chap. XVII. Ver. 2. Better that a millstone, &c— This was a proverbial 
saying, used both by Jews and Gentiles, and it was one of the ancient Hin- 
doo punishments for murder— especially when committed by females. Orient. 
Lit. No. 1312. 

Ver. 6. This sycamine tree.— Doddridge, " Sycamore tree." [The syca- 
mine is probably the same as the shekem, or sycamore, of the ancients, (for 
a description of which see 1 Ch. xxvii. 28.) and must not be confounded with 
our sycamore, which is the acermajus, or greater maple. Dr. Shaw says it is 
one of the most common timber trees of the Holy Land ; and that, from hav- 
ing a large and more extensive root than other frees, it is alluded to as the 
most difficult to be rooted up. It must, however, be observed, that the Syriac, 
Arabic, and Latin, render it the morus, or mulberry tree, for which Killer, 
Celsius, and other learned men, contend,]— Bagster. 

Ver. 7. will say unto him. by and by. — Doddridge, " As soon as he com^s 

in from the field." Ca?npbell, " On his return from the field." Go and sit 

down.— Doddridge, " Come in, and sit down." &c. 

Ver. 9. I trow not.—Campbill, " I suppose not." 



a Mat. 18. 
6,7. 
Ma. 9. 12. 



b Le. 19.17. 



c Mat.6.12. 
14. 
Col.3.13. 



d He. 12.2. 



e Mat. 17. 
20. 
21.21. 
Ma.9.23. 
11.23. 



f Job 22.3. 
35.7. 

Ps. 16.2,3. 
Is. 6 1.6. 
Ro.ll.35. 
1 Co.9.16, 
17. 



LUKE, XVII. 



211 



that he passed through the midst of s Samaria and 
Galilee. 

12 And as he entered into a certain village, there 
met him ten men that were lepers, which stood afar 
K off : 

13 And they lifted up their voices, and said, Jesus, , 
Master, have mercy on us. 

14 And when he saw them, he said unto them, Go 
show i yourselves unto the priests. And it came to 
pass, that, as J they went, they were cleansed. 

15 And one of them, when he saw that he was heal- 
ed, turned back, and with a loud voice glorified k God, 

16 And -fell down on his face at his feet, giving him 
thanks : and he was a i Samaritan. 

17 And Jesus answering said, Were there not ten 
cleansed 7 but where are the nine? 

18 There are not m found that returned to give glory 
to God, save this stranger. 

J 9 And he said unto him, Arise, go thy way : thy 
"faith hath made thee whole. 

2G IT And when he was demanded of the Pharisees, 
when the kingdom of God should come, he answered 
them and said, The kingdom of God cometh not 
with observation . 

21 Neither shall they say, Lo here! or, lo there ! for, 
behold, the * kingdom of God is q within you. 

22 IT And he said unto the disciples, The r days will 
come, when ye shall desire to see one of the days of 
the Son of man, and ye shall not see it. 

23 And s they shall say to you, See here; or, see 
there : go not after them, nor follow them. 

24 For as the lightning, that lighteneth outof the one 
part under heaven, shineth unto the other part under 
heaven; so shall also the Son of man be m his day. 

2o But t first must he suffer many things, and be re- 
jected of this generation. 

26 And as it was u in the days of Noe, so shall it be 
also in the days of the Son of man. 

27 They did eat, they drank, they married wives, they 
were given in marriage, until the day that Noe enter- 



A. M. 4033. 
A. D. 29. 



g c. 9. 51 ,52. 
Jn.4.4. 



h Le.13.46. 

i Le.13.2. 
14.3. 

Mat.8.4. 
c.5.14. 



i 2 Ki.5.14 
Is.65.24. 



k P* 30. 1,2. 

1 Jn.4.39.. 
42. 

mPs.106.13 

n Mat.9.2? 

o or, with 
outward 
show. 

p Ro.14.17. 

q or, among 
you. 
J n. 1.26. 



r Mat. 19. 
15. 

s Mat.24. 
23.&C. 
Ma. 13.21. 
c.21.8. 

t Ma.8.31 
c.9.22. 



u Ge.7.11, 

23. 



Ver. 12. Ten men that were lepers.— Lepers were obliged to live separately, 
without, the limits of cities and villages. 

Ver. 18. Save this stranger.— Campbell, " This alien." So the Jews con- 
sidered the Samaritans from the time of the captivity. 

Ver. 20. When the kingdom of God should come ?— -When, or on what oc- 
casion, tins question was proposed, is not mentioned ; but many of the fol- 
lowing remarks correspond with our Lord's discourse in Mat. xxiv., as will be 
soen by the following references. By " the kingdom of God" is undoubtedly 
meant the reign of the Messiah. Cometh not with observation.— Camp- 
bell, " Parade." The meaning is agreed to be, " Not with circumstances of 
outward show and splendour." 

Ver. 21—23. Lo here ! or, Lo there /-—See Mat. xxiv. 23.— Is within you.— 
Margin and Doddridge, " Among you." So Beza, Raphelius, &c. ; and he 
adds, " Our Lord could not say the kingdom of God was in the Pharisees. 
Campbell, however, contends, that neither in the Classics, the LXX., or 
the New Testament, is the Greek (entos) used for among. If we might pre- 
sume to suggest another rendering, it should be, " in the midst of you ;" mean- 
ing himself and disciples, the constituents of that kingdom. 

Ver. 25. But Jirst must he suffer.— Compare chap. ix. 22. 

Ver. 26, 27. As .... in the days of Noe (or Noah.)— Compare Mat. xxiv. 
S7, 36. 



212 



LUKE, XVIII. 



A M. 4033. 
A. D. 29. 

v Ge. 19.23, 
24. 



w 2 Th.1.7. 



x Ge. 19.26. 



y Mat. 16. 
25. 

Ma.8.35. 
c.9.24. 
J n. 12.25. 



z Mat. 24. 
40,41. 

a ver.36th 
is want- 
ing in 
most Gr. 
copies. 

b Job 39.30. 
Mat.24. 
23. 



CHAP. 18. 

a Ps.65.2. 
102.17. 
c.11.8. 
21.36. 
Ro.12.12. 
Ep.6.18. 
Ph.4.6. 

O cast not 
oft' hope 
and pray- 
er, though 
God de- 
lay to 
answer. 

b in a cer- 
tain rity. 



ed into the ark, and the flood came, and destroyed 
them all. 

28 Likewise also as it was in the days of Lot ; they 
did eat, they drank, they bought, they sold, they 
planted, they builded ; 

29 But the same day that Lot went out v of Sodom 
it rained fire and brimstone from heaven, and destroy- 
ed them all. 

30 Even thus shall it be in the day when the- Son of 
man is w revealed. 

31 In that day, he which shall be upon the house-top, 
and his stuff in the house, let him not come down to 
take it away : and he that is in the field, let him like- 
wise not return back. 

32 Remember Lot's x wife. 

m 33 Whosoever y shall seek to save his life shall lose 
it: and whosoever shall lose his life shall preserve it. 

34 I tell you, in that night there z shall be two men 
in one bed; the one shall be taken, and the other 
shall be left. 

35 Two women shall be grinding together ; the one 
shall be taken, and the other left. 

36 a Two men shall be in the field; the one shall be 
taken, and the other left. 

37 And they answered and said unto him, Where, 
Lord ? And he said unto them, Wheresoever the body 
is, b thither will the eagles be gathered together. 

CHAPTER xvm. 

3 Of the importunate widow. 9 Of the Pharisee and the publican. 15 Children 
brought to Christ. 18 A ruler that would follow Christ, but is hindered by his 
riches. 28 The reward of them that leave all for his sake. 31 He foreshovveth 
his death, 35 and restoreth a blind man to his sight. 

AND he spake a parable unto them to this end, that 
men ought a always to /?pray, and not to faint; 

2 Saying, There was bin a city a judge, which feared 
not God, neither regarded man : 

3 And there was a widow in that city ; and she came 
unto him, saying, Avenge me of mine adversary. 

4 And he would not for a while : but afterward he 
said within himself, Though I fear not God, nor re- 
gard man ; 

5 Yet because this widow troubleth me, I will avenge 
her, lest by her continual coming she weary me. 



Ver. 31. In that clay, &c. — [The flat roofed eastern houses have stairs on the 
outside, by which a person may ascend and descend without coming into the 
house ; and in walled cities they usually form continued terraces, from one 
end of the citv to the other, terminating at the gates; so that one may puss 
along tne tops of the houses and escape out of the city, without coming down 
into the street. Shaw's Travels. ]—Bagste?\ See Mat. xxiv. 17. and note. 

Ver. 32 Remember Lot's wife—i. e. her destruction, through lingering. 

Ver. 33. Whosoever shall seek, &c— See Mat. x. 39. 

Ver. 34, 35. One taken— i. c. by the enemy. 

Ver. 37. The body, &c— [A dead carcass, in Mat. xxiv. 28, by which 
is intended the Jewish nation, which was. morally and judicially dead, doom- 
ed to be devoured by the Roman armies, called eagles, partly from their 
strength and fierceness, and partly from their military ensigns, which were gold 
or silver eagles. The Roman fury pursued these wretched men wherever they 
were found : see the horrible account in Joseph Bel.} — Bagster. 

Chap. XVIII. Ver. 3. Avenge me— Doddridge, "Do me justice;" who 
adds, " this is the undoubted import of the phrase." 

Ver. 5. Lest she weary me— The original term (by its derivation) im- 



LUKE, XVIII. 



213 



G And the Lord said, Hear what the unjust judge 
saith. 

7 And shall not God avenge his c own elect, which 
cry day and night unto him, though he bear long 
with them '? 

8 I tell you that he will avenge them d speedily. 
Nevertheless when the Son of man cometh, shall e he 
find faith on the earth ? 

9 TT And he spake this parable unto certain which 
f trusted in themselves s that they were righteous, and 
despised others: 

10 Two men went up into the temple to pray; the 
one a Pharisee, and the other a publican. 

11 The Pharisee stood and prayed thus with himself, 
God, I thank thee, that I am not b as other men are, 
extortioners, unjust, adulterers, or even as this publi- 
can. 

12 I fast twice in the week, I give tithes of all that I 
possess. 

13 And the publican, standing afar off] would not 
lift up so much as his eyes unto heaven, but smote 
i upon his breast, saying, God be merciful to me a 
sinner. 

14 I tell you, this man went down to his house justi- 
fied rather than the other : for i everyone chat exalt- 
eth himself shall be abased; and he that humbleth 
himself shall be exalted. " 

15 TT And k they brought unto him also infants, that 
he would touch them : but when his disciples saw it, 
they rebuked them. 

Id But Jesus called themunto him, and said, Suffer 
little children to come unto me, and forbid them not : 
for of such is the kingdom of God. 

17 Verily I say unto you, Whosoever shall not receive 
the kingdom of God as a little i child shall in no wise 
enter therein. 

18 IF And m a certain ruler asked him, saying, Good 
Master, what shall I do to inherit eternal life? 

19 And Jesus said unto him, Why callest thou me 
good ? none is good, save one, that is, God. 

20 Thou knowest the n commandments, Do not 
commit adultery, Do not kill, Do not steal, Do not 
bear false witness, Honour thy father and thy mother. 

21 And he said, All these have I kept from my youth 
up. 

22 Now when Jesus heard these things, he said unto 
him, Yet lackest thou one thing: sell all that thou 



A. M. 4033. 
A. D. 29. 

c Re. 6. 10. 



d Ps.46.5. 
He. 10.37. 
2Pe.3.3,9. 



Mat24. 
12. 



f c. 10.29. 



or, as be. 
ing right- 
eous. 



Is.65.5. 
Re.3.17. 



i Je.31.19. 



j Job 22.29. 
Mat.23. 
12. 



Mat. 19. 

13. 

Ma. 10.13, 

&c. 



Ps. 131.2. 
Ma. 10. 15. 
lPe.1.14. 



m Mat. 19. 
16,&c. 
Ma. 10. 17, 

&c. 



n Ex.2C 12 
..16. 

De.5.1G.. 
'M 
Ro.13.9. 



plies, as Doddridge remarks, a blow which stuns a person, and knocks them 
down ; i. e. ' lest she beats me down by her importunity." So Macknight. 

Ver. 7. And shall not Gcd — If this woman prevailed with such a man, mere- 
ly through importunity, how much more shall you prevail with the Almighty, 
who waiteth only to be gracious, and delighteth in avenging, that is, in doing 
justice to the oppressed. 

Ver. 8. Speedily— Ca?npbell, "Suddenly." 

Ver. 14. This man went down— I e. from the temple— justified, rather than 

the other— Campbell, " more approved than the other." Every one that 

cxalteth hints elf. —How very often these words are repeated by the Saviour. 

Ver. 15. That he would touch them— Matthew says, " that he should put 
his hands on them and pray." 



214 



LUKE, XVIII. 






A. M. 4033. 
A. D. 29. 

o Mat.6.19, 
20. 
1 Ti.6.19. 



p Pr. 11.23. 
1 Ti.6.9. 



f a prover- 
bial mode 
of speech, 
to display 
an impos- 
sibility, 
or a great 
improba- 
bility. 



q Je.32.17. 
Zec.8.6. 
c.1.37. 



r De.33.9. 



s Re.2.10. 



t Ps.22. 
ls.c.53. 



u Mat.27.2. 
c.23.1. 
Jii. 18.23. 
Ac.3.13. 



v Ma. 9. 32. 
J n. 12. 16. 



w Mat.20. 
29,&c. 
Ma. 10 .46, 
&c. 



* Pa.52.12. 
i f Ps.141 .. 



hast, and distribute unto the poor and thou shalt 
have treasure ° in heaven : and come, follow me. 

23 And when he heard this, he was very sorrowful : 
for he was very rich. 

24 *!T And when Jesus saw that he was very sorrow- 
ful, he said, How p hardly shall they that have riches 
enter into the kingdom of God ! 

25 For it is easier for a camel /? to go through a 
needle's eye, than for a rich man to enter into the 
kingdom of God. 

26 And they that heard it said, Who then can be 
saved ? 

27 And he said, The q things which are impossible 
with men are possible with God. 

28 H Then Peter said, Lo, we have left all, and fol- 
lowed thee. 

29 And he said unto them. Verily I say unto you, 
There is no man that hath r left house, or parents, or 
brethren, or wife, or children, for the kingdom of 
God's sake, 

30 Who shall not receive manifold more in this pre- 
sent time, and in the world to come life s everlasting. 

31 IT Then he took unto him the twelve, and said 
unto them, Behold, we go up to Jerusalem, and *• all 
things that are written by the prophets concerning 
the Son of man shall be accomplished. 

32 For he shall be delivered u unto the Gentiles, and 
shall be mocked, and spitefully entreated, and spitted 
on : 

33 And they shall scourge him, and put him to death : 
and the third day he shall rise again. 

34 And v they understood none of these things : and 
this saying was hid from them, neither knew they the 
things which were spoken. 

35 IT And it w came to pass, that as he w?s come 
nigh unto Jericho, a certain blind man sat by the way 
side begging : * 

36 And hearing the multitude pass by, he asked what 
it meant. 

37 And they told him, that Jesus of Nazareth pass- 
eth by. 

38 And he cried, saying, Jesus, thou son of David, 
have mercy x on mc 

39 And they which went before rebuked him, that he 
should hold his peace : but he cried y so much the 
more, Thou son of David, have mercy on me. 



Ver. 25. A camel. —[Some would render a cable ; but it may justly be doubted 
whether Kamelos ever have this sense ; the word for a eable, as the Scholiast 
on Aristophanes expressly affirms, being written Katnilos. This is the reading 
of" a few MSS. but it evidently appears to be a gloss. It was a common mode 
of expression among the Jews. Hence Rabbi Shcsheth said to Rabbi Amram, 
who had advanced an absurdity, " Perhaps thou art one of thePambidithians, 
who can make an elephant pass through the eye of a needle."] — Bolster. 

Ver. 31—35. Then he took unto him the twelve, &c— The parallel to this is 
Mat. xx. 17—19. 

Ver. 35—43. A certain blind man.— Matthew mentions two blind men ; 
Mark x. 46, one only ; as also Luke here. 

Ver. 35. As he ivas come nigh. —Doddridge, "As he was (yet) nigh." So 
Grotius, which reconciles the three Evangelists. 



i 



LUKE, XIX. 



215 



40 And Jesus stood, and commanded him .to be 
brought unto him : and when he was come near, he 
askea him, 

41 Saying, What wilt thou that I shall do unto 
thee? And he said, Lord, that I may receive my 
sight, 

42 And Jesus said unto him, Receive thy sight : thy 
z faith hath saved thee. 

43 And immediately he received a his sight, and fol- 
lowed him, glorifying b God : and all the people, when 
they saw it, gave praisfe unto God. 

CHAPTER XIX. 
1 Of Zaccheas a publican. 11 The ten pieces of money. 28 Christ rideth into 
Jerusalem with triumph : 41 weepelh over it : 45 driveth the buyers and 
sellers eut of the temple: 47 teaching daily in it Tlte rulers would have 
destroyed him, but for fear of the people. 

AND Jesus entered and passed through a Jeri- 
cho. 

2 And, behold, thtre was a man named Zaccheus, 
which was the chief among the publicans, and he 
was rich. 

3 And he sought to see Jesus who he was ; and could 
not for the press, because he was little of stature. 

4 And he ran before, and climbed up into a sycamore 
tree to see him : for he was to pass that icay. 

5 And when Jesus came to the place, he looked up, 
and saw b him, and said unto him, Zaccheus, make 
haste, and come down; for to-day I must abide c at 
thy house. 

6 And he made haste, and came down, and received 
him joyfully. 

7 And when they saw it, they all murmured, saying, 
That d he was gone to be guest with a man that is a 
sinner. 

8 And Zaccheus stood, and said unto the Lord; Be- 
hold, Lord, the half of my goods I give to the e poor; 
and if I have taken any thing from any man by f false 
accusation, I restore s him four- fold. 

9 And Jesus said unto him. This day is salvation 
come to this house, forasmuch as he also is a son » of 
Abraham, 

10 For j the Son of man is come to seek and to save 
that which was 3 lost. 

11 IT And as they heard these things, he added and 
spake a parable, because he w r as nigh to Jerusalem, 



A. M. 4033. 
A. D. 29. 



z c.17.19. 
a Ps.39.2. 



fc c.5.26. 
Ac-4.21. 
11.18. 
(5a. 1.24. 



CHAP. 19. 



a Jos.6.26. 
IKi. 16.34. 



b Ps.139.1.. 
3. 

c Jn.14.23. 
Re.3.20. 



d Maf9. 11. 
c.5.30. 

e Ps.4l.l. 



f Ex.20. IP. 
c.3.14. 



g Ex.22. 1. 
2Sa.l2.fi 



h c.13.16. 



i Mat. 18. 
11. 



j Eze.34.16. 
Ro.5.6. 



Chap. XIX. Ver. 2. Chief among the publicans.— Zaccheus seems to have 
been what was called a promagister . or chief officer of the customs, who had 
the superin ten dance of the sub-receivers of taxes, who collected the tolls 
of harbours, bridges, &c. Orient. Lit. No, 1319. 

Ver. 3. Press — i. e. crowd — multitude of people. 

Ver. 7. Gone to be guest.— Campbell, " Gone to be entertained by." 

Ver. 8. Half of my goods I give to the poor. — " Those who defer their gifts 
to their deathbed, (Bishop Hall remarks,) do as good as say, Lord, I will give 
thee something when I can keep it no longer. Happy is the man that is his 
own executor!" By false accusation. — Doddridge, "wrongfully." Camp- 
bell, "If in aught I have wronged any man." 1 restore him four-fold.— 

See Ex. xxii. 1. 2 Sa. xii. 6. Salmasius adds, that publicans convicted of op- 
pression were, by the Roman law, compelled to restore four-fold. See Dod- 
dridge. 

Ver. 9. Unto him.— [Rather, as Eisner renders it, concerning him; for our 
Lord speaks of him in the third person.]— Bagster. 



If 



; f 216 



LUKE, XIX. 






A. M. 4033. 
A D. 29. 



and because k they thought that the kingdom of God 
should immediately appear. 

12 He said therefore, A certain i nobleman went into 
a far country to receive for himself a kingdom, and to 
return. 

13 And he called his ten servants, and delivered them 
ten in pounds, and said unto them, Occupy till I 
come. 

14 But "his citizens hated him, and sent a message 
after him, saying, We will not have this man to reign 
over us. 

15 And it came to pass, that when he was returned, 
having received the kingdom, then he commanded 
these servants to be called unto him, to whom he had 
given the ° money, that he might know how much 
every man had gained by trading. 

16 Then came the first, saying, Lord, thy pound hath 
gained ten pounds. 

17 And he said unto him, Well, thou good servant : 
because thou hast been faithful P in a very little, have 
thou authority over ten cities. 

18 And the second came, saying, Lord, thy pound 
hath gained five pounds. 

19 And he said likewise to him, Be thou also over 
five cities. 

20 And another came, saying, Lord, behold, here is 
thy pound, which I have kept laid up in a napkin : 

21 For I feared thee, because thou art an austere man : 
thou takest up that thou layedst not down, andreapest 
that thou didst not sow. 

22 And he saith unto him, Out i of thine own mouth 
will I judge thee, thou wicked servant. Thou knew- 
est that I was an austere man, taking up that I laid 
not down, and reaping that I did not sow : 

23 Wherefore r then gavest not thou my money into 
the bank, that at my coming I might nave required 
mine own with usury? 

24 And he said unto them that stood by, Take from 
him the pound,and giveit to him that hath ten pounds. 

25 (And they said unto him, Lord, he hath ten 
pounds.) 

26 For I say unto you, That s unto every one which 
hath shall be given; and from him that hath not, 
even that he hath shall be taken away from him. 

Ver. 12. A certain nobleman, &c— The similarity of this narrative to the 
case of Archelaus, who went to Rome to have his kingdom confirmed over 
his rebellious subjects, has been remarked ; but, besides that there is in other 
respects a great disparity, our Lord appears to us to have exercised a particular 
degree of caution in avoiding political allusions. 

Ver. 13. His ten servants.— Doddridge and Campbell, " Ten of his ser- 
vants." Ten pounds— Or minas. The mina, on the usual estimate, was 
equivalent to $14. According to some it is estimated as high as $39. 

Ver. 15. The money.— Greek, " the silver." So ver. 23. 

Ver. 17. Over ten cities. — This prinGe being now supposed to be established 
in his kingdom, distributes the subordinate governments among those of his 
servants who had proved themselves faithful to their trust, in proportion \o 
their talents and assiduity. 

Ver. 26. Unto every one that hath shall be given.— Set. Mu~. xul. 12, and 
note. 



k Ac. 1.6. 

1 Mat.25. 
14, &.c. 
Ma. 13.34. 

m Mina, 
here 

translated 
a pound, 
is 12 oun- 
ces and 
a half, 
which, at 
115 5-13 
cents the 
ounce, is 
14 dolls. 
42 cents, 
3 mills. 

n Jn-1.1L 
15.18. 

o silver, 
and so 
ver. 23. 

p c.16 10. 

p this inti- 
mates de- 
grees of 
glory in 
heave)i : 
every ves- 
sel will 
be alike 
full, but 
not alike 
large. 

q 2Sa.l.I6. 
Job 15.6. 
Mat. 12. 
37. 

22.12. 
Ro.3.19. 

r Ro.2.4,5. 

s Mat. 13. 
12. 

25.29. 
Ma. 4.25. 

c.8.18. 



LUKE, XIX. 



21? 



A. M. 4033. 
A. D. 29. 

t Ps.2. 1,5,9. 
21.8,9. 
ls.66.6.14. 
Na. 1.2,8. 
He. 10. 13. 



P 



27 But those mine * enemies, which would not that I 
should reign /? over them, bring hither, and slay them 
before me. 

28 IT And when he had thus spoken, he went before, 
ascending up to Jerusalem. 

29 And u it came to pass, when he was come nigh to 
Bethphageand Bethany, at the mountcalled the mount 
of Olives, he sent two of his disciples, 
_ 30 Saying, Go ye into the village over against you ; 
in the which at your entering ye shall find a colt tied, 
whereon yet never man sat : loose him, and bring 
him hither. 

31 And if any man ask you, Why do ve loose him ? 
thus shall ye say unto him, Because the Lord hath 
need v of him. 

32 And they that were sent went their way, and 
found even as he had said unto them. 

33 And as they were loosing the colt, the owners 
thereof said unto them, Whv loose ye the colt'? 

34 And they said, The Lord hath need of him. 

35 And they brought him to Jesus: and they cast 
their w garments upon the colt, and they set x Jesus 
thereon. 

36 And as they went, they spread their clothes in the 
way. 

37 And when he was come nigh, even now at the 
descent of the mount of Olives, the whole multitude of 
the disciples began to rejoice and praise God with a 
loud voice for all the mighty works that they had seen ; 

38 Saying Blessed - v be the King that cometh in the 
name of the Lord : z peace in heaven, and glory in the 
highest. 

39 And some of the Pharisees from among the multi- 
tude said unto him, Master, rebuke thy disciples. 

40 And he answered and said unto them, I tell you 
that, if these should hold their peace, the a stones 
would immediately cry out. 

41 IF And when he was come near, he beheld the city, 
and wept over b it, 

42 Saying, If thou hadst known, even thou, at lea3t 
in this thy c day, the things which belong unto thy 
peace ! but now they are hid from thine eyes. _ 

43 For the days shail come upon thee, that thine ene- 

Ver. 28. He went before — i. e. at the head of his company, to show the 
readiness with which he met his sufferings. Compare chap. xii. 50. 

Ver. 30. Ye shall find a colt tied. — Mat. xxi. 2, mentions an ass and a colt, 
hut the other Evangelists a colt only ; but from ver. 7, in Matthew, it seems 
both were employed. 

Ver. 40. The stones ivould immediately cry out.— Some of the Jews, as 
appears by the preceding verse, being shocked at what they thought blasphemy 
in the multitude, applied to the Lord Jesus to reprove them ; but he, instead of 
censuring, justifies them as fully warranted by t le occasion. This is a strong 
hyberbole, but quite in the Oriental style. See Hab. ii. 11. 

Ver. 41. And wept over it.— Two things concurred, according to Mr. Howe, 
to cause this sorrow and these tea^, as respected Jerusalem and the Jews. 
1. The greatness of the calamity as respected the city and nation ; and. 2. 
The lost opportunity of preventing this ; " If thou hadst known/' &c. ; imply- 
ing that they had, through their perverseness, and the wickedness of their ru- 
lers, lost an opportunity of mercy which could never be recovered. 

Ver. 43. Casta trench about thee.— Campbell says, " Surround thee with a 



this de- 
notes the 
destruc- 
tion of 
the J e\va 
who re- 
jected the 
Saviour 
and op- 
posed his 
reien 



u Mat.21.1, 
&c. 
Ma. 11.1, 

&c. 



v Ps.50.10. 

w 2 Ki.9.13. 
x J n. 12. 14. 



y Ps. 11 8.26. 
c. 13.35. 



■/. c.2.14. 
Ro.5.1. 
Ep.2.14. 

a Ha.2 11. 
Mai.3.9. 

b Ps.119. 
136. 
Je.9.l. 
13.17. 
17.16. 
Jn. 11.35. 



c Ps.95.7,3. 
He.3.7,13, 
15. 



19 



218 



LUKE, XX. 



A. M. 4033. 
A. D. 29. 



d Is.29.2,3. 
Je.6.5,6. 

« 1 Ki.9.7,8. 
Mi.3.12. 
M;a.23. 
37,38. 
c. 13.34, 
35. 

f Mat.24.2. 
Ma. 13.2. 

g ;ja.l.8. 

/ Pe.2.12. 

h Mat.21. 
12,13. 
Ma. 11. 
15.. 17. 
Jn.2.15, 
17. 



i Is56.7. 
j Je.7.11. 

k Jn.18.20. 

1 or,hang- 
ed on 
him. 



CHAP. 20. 



a Mat.21. 

23,&c. 
Ma. 11.27, 



b Ac.4.7.. 
10. 

7.27. 



c Mat 14.5. 

d Mat.21. 
33,&c. 
Ma.12.1, 
&c. 



e Ca.8.11, 
12. 
Is.5.1..T. 

Jn.15.16. 
Ro.7.4. 



mies shall cast <i a trench about thee, and compass thee 
round, and keep thee in on every side, 

44 And c ' shall lay thee even with the ground, and thy 
children within thee ; and they f shall not leave in thee 
one stone upon another ; because s thou knewest not 
the time of thy visitation. 

45 IT And ii he went into the temple, and began to cast 
out them that sold therein, and them that bought ; 

46 Saying unto them, It is i written, My house is the 
house of prayer : but ye have made it a den j of thieves. 

47 IT And he taught k daily in the temple. But the 
chief priests and the scribes and the chief of the people 
sought to destroy him, 

48 And could not find what they might do: for all 
the people i were very attentive to hear him. 

CHAPTER XX. 

1 Christ avoucheth his authority by a question of John's baptism. 9 The para- 
ble of the vineyard. 19 Of giving tribute to Cesar. 27 He convincetn the 
Sadducees that denied the resurrection. 41 How Christ is the son of David. 
45 He warneth his disciples to beware of the scribes. 

A ND a it came to pass, that on one of those days, as 
-£*■ he taught the people in the temple, and preached 
the gospel, the chief priests and the scribes came upon 
him with the elders, 

2 And spake unto him, saving, Tell us, by b what au- 
thority doest thou these things 7 or who is he that 
gave thee this authority? 

3 And he answered and said unto them, I will also 
ask you one thing ; and answer me : 

4 The baptism of John, was it from heaven, or of 
men ? • 

5 And they reasoned with themselves, saying, If we 
shall say, From heaven ; he will say, Why then be- 
lieved ye him not ? 

6 But and if we say, Of men ; all the people will 
stone as : for c they be persuaded that John was a 
prophet. 

7 And they answered, that they could not tell whence 
it was. 

8 And Jesus said unto them, Neither tell I you by 
what authority I do these things. 

9 IT Then be^gan he to speak to the people this para- 
ble ; A d certain man planted a e vineyard, and let it 
forth to husbandmen, and went into a far country for 
a long time. 

10 And at the season he sent a servant to the hus- 
bandmen, that they should give him of the fruit f of 
the vineyard : but the husbandmen beat him, and sent 
him away empty. 

11 And again he sent another servant : and they beat 
him also, and entreated him shamefully, and sent him 
away empty. 



rampart." [This was literally fulfilled when Jerusalem was besieged by Ti- 
tus ; who surrounded it with a wall of circumvallation in three days, though 
not less than 39 furlongs in circumference ; and when this was eflected, the 
Jews were so enclosed on every side, that no person could escape from the 
city, and no provision could be brought in. Josephus.]—Bagster. 

Ver. 48. Were very attentive.— Literally, they hung upon him hearing ; 
which is beautifully expressive of their earnest attention and high gratification. 



r 



LUKE, XX. 



219 



12 And again he sent a third: and they wounded him 
also, and cast him out. 

13 Then said the lord of the vineyard, What shall I 
do ? I will send my beloved son : it may be they will 
reverence him when they see him. 

14 But when the husbandmen saw him, they rea- 
soned among themselves, saying, This is the sheir: 
come, let h us kill him, that the inheritance may be 

ours. i i mi j 

15 So they cast him out of the vineyard, and killed 
him. What therefore shall the lord of the vineyard 
do unto them 7 

16 He shall come and destroy these husbandmen, 
and shall give the vineyard to i others. And when 
they heard it, they said, God forbid. 

17 And he beheld them, and said, What is this then 
that is written, The j stone which the builders reject- 
ed, the same is become the head of the corner 7 

18 Whosoever shall fall upon that stone shall be 
broken ; but k on whomsoever it shall fall, it will grind 
him to powder. 

19 IT And the chief priests and the scribes the same 
hour sought to lay hands on him ; and they feared the 
people : for they perceived that he had spoken this pa- 
rable against them. 

20 And they watched him t and sent forth spies, 
which should feign themselves just men, that i they 
might take hold of his words, that so they might deli- 
ver him unto the power and authority of the governor. 

21 And they asked him, saying, Master, we know 
that thou sayest and teachest rightly, neither acceptest 
thou the person of any, but teachest the way of God 
m truly : 

22 Is it lawful for us to give tribute unto Cesar, or no ? 

23 But he perceived their craftiness, and said unto 
them, Why tempt ye me 7 

24 Show me a "penny. Whose image and super- 
scription hath it? They answered and said, Cesar's. 

25 And he said unto them, ° Render therefore unto 
Cesar the things which be Cesar's, and unto God the 
things which be God's. 

26 And they could not take hold of his words before 
the people: and they marvelled at his answer, and 
held p their peace. 

27 IT Then ^came to him certain of the r Sadducees, 



A. M. 4033. 
A. U. 29. 



g Ps.2.8. 
Ro.8.17. 
He. 1.2. 



h Mat.27. 
21.. 2ii. 
Ac.2.23. 
3.15. 



i Ne.9.36, 

37. 



j Ps. 118.22. 



k Da.2.34, 
35. 



1 Mat. 22. 
15, &e. 
Ma. 12. 13. 



m or, of a 

truth. 



n See Mat 

18.23. 



o Ro.13.7. 



p Tit 1.10. 
11. 



q Mat.22 
23, &c. 
Ma. 12. 18, 
&c. 

r Ac.23.6/; 



Chap. XX Ver. 18. Whosoever shall fall, &c— Dr. Whitby thinks here is an j 
allusion to two different ways of stoning among the Jews ; the former by throw- 
ing a person down upon a great stone ; the other, by letting a stone fsJl upon 
him.— [This is an allusion to the Jewish mode of stoning. The place of 
stoning was twice as high as a man. From the top of this one of the wit- 
nesses struck the culprit on the loins, and felled him to the ground : if he died 
of this, well ; if not, the other witness threw a stone upon his heart, &c. Our 
Lord seems to refer not only to the dreadful crushing of the Jews by the 
Romans, but also to their general dispersion to the present day.]— Bagster. 

Ver. 24. Shoiv me a 'penny. — [The image was the head of the emperor; 
the superscription, his titles. Julius Cesar was the first who caused his 
image to he struckon the Rom/an coin; and Tiberius was emperor at this 
This therefore was a denarius of Cesar, and consequently tin's was 



respecting the tribute required by the Roman government. ]- 



-Bagster. 



J 



220 



LUKE, XX. 



A. M. 4033. 
A D. 29. 



s De.25.5.. 

3 



t c.2!.3S. 
Re. 3. 4. 



u Re.21.4. 



v 1 Co.15. 
49,52. 
1 Jn.3.2. 



wRo.8.17. 



x Ex.3.2..6. 



which deny that there is any resurrection ; and they 
asked him, 

28 Saying, Master, Moses wrote s unto us, If any 
man's brother die, having a wife, and he die without 
children, that his brother should take his wife, and 
raise up seed unto his brother. 

29 There were therefore seven brethren : and the 
first took a wife, and died without children. 

30 And the second took her to wife, and he died 
childless. 

31 And the third took her ; and in like manner the 
seven also : and they left no children, and died. 

32 Last of all the woman died also. 
m 33 Therefore in the resurrection whose wife of them 
is she? for seven had her to wife. 

34 And Jesus answering said unto them, The children 
of this world marry, and are given in marriage : 

35 But they which shall be accounted worthy l to 
obtain that world, and the resurrection from the dead, 
neither marry, nor are given in marriage : 

36 Neither u can they die any more : for they are equal 
unto the v angels ; and are the * children of God, 
being the children of the resurrection. 

37 Now that the dead are raised, even Moses showed 
x at the bush, when he called the Lord the God of 
Abraham, and the God of Isaac, and the God of Jacob. 

38 For he is not a God of the dead, but of the liv- 
yRo.14.8,9. ing; for y all live unto him. 

39 Then certain of the scribes answering said, Mas- 
ter, thou hast well said. 

40 And after that they durst not ask him any ques- 
tion at all. 

41 IT And z he said unto them, How say they that 
Christ is David's son? 

42 And David himself saith a in the book of Psalms, 
The Lord said unto my Lord, Sit thou on my right 
hand, 

43 Till I make thine enemies thy footstool. 

44 David therefore calleth him Lord, how is he then 
his son ? 

45 IT Then in the audience of b all the people he said 
unto his disciples, 

Ver. 36. Equal unto the angels.— Matthew and Mark say, " as (or like) the 
angels." Luke's expression is stronger; but we understand it to mean only, 
that it respect of marriage, they are on equal footing. 

Ver. 37. Lord God of Abraham.— {There is a remarkable passage in Jose- 
phvs, De Maccab, which proves that the best informed among the Jews belie: ved 
m the immateriality and immortality of the soul, and that the souls of right- 
eous men were in the presence of God in a state of happiness. "They who 
lose their lives for the sake of God, live unto God, as do Abraham, Isaac, and 
Jacob, and the rest of the Fatriarchs." Not less remarkable is a passage in 
Shemoth Rabha, " Why doth Moses say, (Ex. xxxii. 13,) Remember Abraham, 
Isaac, and Jacob? R. Abin saith, The Lord said unto Moses, I look for ten 
men from thee, as I looked for that number in Sodom. Find me out. ten 
righteous persons among the people, and I will not destroy thy people. Tnen 
saith Moses, Behold here am I and Aaron, Eleazar and Ithamar, Phinehas, 
and Caleb, and Josnua ; but, saith God, tr ere are but seven, where are the other 
three? When Moses knew not what to do, he saith, O Eternal God, do those 
live who are dead! Yes, saith God. Then, saith Moses, If those that are 
dead do live, remember Abraham, Isaac , and Jacob."]— Bagster 



z Mat.22. 
42. 

Ma. 12. 
35,&c. 



a Ps.110.1, 
Ac.2.34. 



b I Ti.5.20 



Il 



LUKE, XXI. 



221 



A. M. 4033 
A. D. 29. 

c Ma. 12.38, 
&c. 

d c. 11.43. 

e Is. 10.2. 
Mat.23. 
14. 
2Ti.3 6. 



f 1 Th.2.5. 

c.10.12 
Ja.3.1. 



gc.10. 12,14. 



46 Beware c of the scribes, which desire to walk in 
long robes, and love greetings d in the markets, and 
the highest seats in the synagogues, and the chief 
rooms at feasts; 

47 Which e devour widows' houses, and for a show 

f make long prayers : the same shall receive greater 

s damnation. 

CHAPTKR XXI. 

1 Christ commeiuleth the poor widuvv. 5 He foretelleth the destruction of the 
temple, and of the city Jerusalem : 25 the signs also which shall be before the 
last day. 34 lie exhorteth them to be watchful. 

AND he looked up, and a saw the rich men casting 
their gifts into the treasury. 

2 And he saw also a certain poor widow casting in 
thither two b mites. 

3 And he said, Of a truth I say unto you, that this 
poor widow hath cast in more c than they all : 

4 For all these have of their abundance cast in unto 
the offerings of God : but she of her penury hath cast 
in all the living that she had. 

5 IT And d as some spake of the temple, how it was 
adorned with goodly stones and gifts, he said, 

6 As for these things which ye behold, the days will 
come, in the which e there shall not be left one stone 
upon another, that shall not be thrown down. 

7 TT And they asked him, saying, Master, but when 
shall these things be? and what sign will there be 
when these things shall come to pass? 

8 And he said, Take f heed that ye be not deceived : 
for many shall come in my name, saying, I am Christ; 
and s the time draweth near: go ye not therefore 
after them. 

9 But when ye shall hear of wars and commotions, 
be h not terrified : for these things must first come to 
pass ; but the end is not by and by. 

10 Then said he unto them, i Nation shall rise against 
nation, and kingdom against kingdom : 

11 And great earthquakes shall be in divers places, 
and famines, and pestilences; and fearful sights and 
great signs shall there be from heaven. 

Chap. XXI. Ver. 5. How it ioas adorned with goodly stones and gifts. — 
The gifts here referred to were consecrated and votive gifts, in which Tacitus 
speaks of the temple as immensely rich. — [The temple was enriched with the 
gifts ol ages, the offerings of kings and emperors, as well as those of the Jews, 
which were prohably displayed conspicuously in the temple, either by being 
hung up, or otherwise serving to adorn it. See Josephus, who among other 
offerings, particularly specifies the golden vase presented by Hnrod.] — B. 

Ver. 8. For many shall come.— [Such were Simon Magus, (Ac. viii. 9, 10.) 
Dositheus the Samaritan, Theudas, when Fadus was procurator, and the 
numerous impostors who arose when Felix was procurator, who "were appre- 
hended and killed every day." \—Bagster. And the time draweth near— 

Namely, when some of these impostors shall appear. 

Ver. 9. Not by and by.— Mat. xxiv. 6. " Not yet." Campbell, " Will not 
immediately follow." 

Ver. 10. Nation shall rise. — This portended the dissensions, insurrections, 
and mutual slaughter of the Jews, and those of other nations, who resided in 
the same cities, in which thousands perished, the open wars of different 
tetrarchies, and the civil wars in Italy between Otho and ViteWius.]— Bags ter. 

Ver. 11. Earthquakes— {As that at Crete, Smyrna, Miletus, Chios, Samos, 
Rome, Laodicea, Hierapolis, Colosse, Campania, and Judea.] — Bagster. 

Fearful sights.— Josephus, in the preface to his history of the Jewish 

wars, relates, that a star hupg over the city like a sword, and a comet con- 



CHAP. 21. 



a Ma. 12.41. 

b See Ma. 
12.42. 

c 2 Co. 8. 12. 

d Mat.24.1, 
&c. 

Ma. 13. 1, 
&c. 



e c. 19.44, 



f 2 Th.2.3, 
9,10. 
Un.4.1. 
2 Jn.7. 

g Re. 1.3. 



h Pr.3.25, 

26. 



i Hag.2.22. 



222 



LUKE, XXI. 



A. M. 4033. 
A. D. 29. 

j Ac.4.3. 

5.18. 
12.4. 
16.24. 
Iie.2.10. 

k Ac.25.23. 

Ph. 1.28. 
M Tli. 1.5. 



\ 



i mMat.10. 
19. 
c.12.11. 

n Ac.6.10. 

o Mi.7.5,6. 

p Ac.7.59. 
12.2. 
26.10. 
Re. 2. 13. 
6.9. 
12.11. 

q Jn.17.14. 

r Mat. 10 
3G. 

s Ro.5.3. 
He. 10.36. 
Ja.1.4 

t De.23.25, 
48. 

Da.9.26, 
27. 

Zec.11.6. 
14.1,2. 

u La.4.10. 

v Da.12.7. 
Re. 11.2. 

w Ro. 11.25. 



J 2 But before all these, they shall lay their hands on 
you, and persecute you, delivering you up to the syna- 
gogues, and into J prisons, being brought before k kings 
and rulers for my name's sake. 

13 And i it shall turn to you for a testimony. 

14 Settle it therefore in your hearts, not to m meditate 
before what ye shall answer: 

15 For I will give you a mouth and wisdom, which : 
all your adversaries shall not be able to gainsay n nor | 
resist. 

16 And ° ye shall be betrayed both by parents, and 
brethren, and kinsfolks, and friends ; and p some of 
you shall they cause to be put to death. 

17 And ye shall be hated q of all men for my name's 
sake. 

18 But r there shall not a hair of your head perish. 

19 In your patience s possess ye your souls. 

20 And when ye shall see Jerusalem compassed with 
armies, then know that the desolation thereof is 



nigh 



21 Then let them which are in Judea flee to the 
mountains ; and let them which are in the midst of it 
depart out ; and let not them that are in the countries 
enter thereinto. 

22 For these be the days of vengeance, that all t things 
which are written may be fulfilled. 

23 But wo unto them u that are with child, and to 
them that give suck, in those days! for there shall 
be great distress in the land, and wrath upon this 
people. 

24 And they shall fall by the edge of the sword, and 
shall be led away captive into allnations: and Jeru- 
salem v shall be trodden down of the Gentiles, until 
the times w of the Gentiles be fulfilled. 

25 IT And there shall be signs in the sun, and in the 
moon, and in the stars; and upon the earth distress 

tinned a whole year ; that the people being at the feast of unleavened bread, 
at the 9th hour of the night, a great light shone around the altar and temple, 
and continued an hour ; that a cow led to sacrifice brought forth a lamb ; that 
just before sun-set chariots and armies were seen all over the country fighting 
in the clouds, and besieging cities, &c. &c. 

Ver. 20. Jerusalem compassed with armies — Namely, of the Romans. 
See Dan. ix. 26, and Matthew's reference thereto, ch. xxiv. 15. 

Ver. 21. Flee to the mountains. — [Accordingly, when Cestius Gallus came 
against Jerusalem, and unexpectedly raised the siege, Josephus states, that 
many of the noble Jews departed out of the city, as out of a sinking ship : 
and, when Vespasian afterwards drew towards it, a great mil 1 tit' id e fled to the 
mountains. And we learn from Eusebius an« Epiphanius, that, at this 
juncture, all who believed in Christ loft Jerusalem, and removed to Pella, and 
other places beyond Jordan ; and so escaped the general shipwreck of their 
country, that we do not read of one who perished in Jerusalem.]— Bolster. 

Ver. 24. Shall fall, &c -[Those who perished in the sieire were 1,100,000, 
besides vast numbers who were slain at other times and places ; and nearly 
100,000 were taken and sold for slaves ; and their nation has been dispersed 
in all countries for upwards of 1700 years, while their city has been trodden 
under foot of the Romans, Saracens, Mamalukes, Franks, and Turks, who 
possess it, to this day. |— Bagster. Until the times of the Gentiles be ful- 
filled. — Some refer this to the end of the time when the Gentiles shall he 
allowed to oppress the Jews ; others to the time when all the nations of the 
then known world shall be converted to true Christianity, which St. Paul seems 
to call " the fulness of the Gentiles," Rom. xi. 25, 2S. Probably these events 



LUKE, XXII. 



223 



* of nations, with perplexity; the sea and the waves 
roaring ; 

26 Men's hearts failing them for fear, and for looking 
after those things which are coming on the earth : for 
the y powers of heaven shall be shaken. 

27 And then shall they see the Son of man coming 
1 in ? cloud with power and great glory. 

28 And when these things begin to come to pass, 
then look up, and lift up your heads ; for your redemp- 
tion a draweth nigh. 

.29 And b he spake to them a parable, Behold the fig 
tree, and all the trees ; 

30 When they now shoot forth, ye see and know of 
your own selves that summer is now nigh at hand. 

31 So likewise ye, when ye see these things come to 
pass, know ye that the kingdom of God is nigh at 
hand. 

32 Verily I say unto you, This generation shall not 
pass away, till all be fulfilled. 

33 c Heaven and earth shall pass away : but my 
words shall not pass away. 

34 IT And take heed to d yourselves, lest at any time 
your hearts be overcharged .with surfeiting e and 
"drunkenness, and cares of this life, and so that day 
come upon you unawares. 

35 For f as a snare shall it come on all them that 
dwell on the face of the whole earth. 

36 Watch s ye therefore, and pray always, that ye 
may be accounted h worthy to escape all these things 
that shall come to pass, and to i stand before j the 
Son of man. 

37 And in the day time he was teaching in the tem- 
ple ; and at night he went out, and abode in the mount 
k that is called the mount of Olives. _ 

38 And all the people came early in the morning to 
him in the temple, for to hear him. 

CHAPTER XXII. 

1 The Jews conspire against Christ. 3 Satan prepareth Judas to betray him. 
7 The apostles prepare the passover. 19 Christ instituteth his holy supper, 
21 covertly foretelleth of the traitor, '24 dehorteth the rest of his aposries from 
ambition, 32 assureth Peter his faith should not fail : 34 and yet he should de- 
ny him thrice. 39 He prayeth in the mount, and sweateth blood, 47 is be- 
trayed with a kiss: 50 he healeth Malcbus's ear, 54 he is thrice denied of Pe- 
ter, 63 shamefully abused, 66 and confessed) himself to be the Son of God. 

~jYTOW a the feast of unleavened bread drew nigh, 
-^ which is called the Passover. 



A. M. 4033. 
A. D. 29. 



x Da. 12.1. 



y 2 Pe.3.10 
..12. 



z Re. 1.7. 
14.14. 



a Ro.8.23. 

b MaL2*. 

32 
Ma.13.2ft 

c Is.40.8. 
51.6. 



d Ro. 13.12, 
13. 

1 Th.5.6.. 
8. 
1 Pe.4.7. 

e Is 28.1.. 3. 
1 Co.6.10. 



f 1 Th.5.2. 
2 Pe.3.10. 
Re. 16. 15. 



s: Mat.25. 
°13. 



h c.20.35. 
i Ps.1.5. 

j Jude24. 



k Jn.8.l,2. 



CHAP. 22. 

a Mat.26.2. 
Ma. 14.1, 
&c. 



may coincide, or nearly so, for nations truly Christian will not oppress the 
Jews. 

Ver. 32. Till all be fulfilled. See Mat. xxiv. 34. But we suppose the terra 
all, here, as in many other cases, must not be taken too rigidly. All ihese 
tilings certainly received a partial fulfilment in the destruction of Jerusalem ; 
but. we cannot but think many of them have a farther aspect, and will receive 
their full and final accomplishment only at the day of judgment. 

Ver. 34 Overcharged.— Doddridge, " Overloaded by gluttony and drunken- 
ness." 

Ver. 37. In the day time— [Ox, " every day," which probably refers to the 
four last days of his life. He taught all day in the temple, and withdrew 
every evening, and lodged in Bethany, a town on the eastern declivity of the 
Mount of Olives. ]— Bagster. 

Chap. XXII. Ver. 1, 2—Noio the feast of unleavened tread drew 
Kigh—i. e. within two days. Mat. xxvi. 2—5. Feast of unleavened bread. 



rp 



24 



LUKE, XXII. 



71 



A M. 4033. 
A. D. 29. 

o Ps.2.2. 
Ac.4.27. 



2 And b the chief priests and scribes sought how they 
might kill him ; for they feared the people. 

3 IT Then c entered Satan into Judas surnamed 
Iscariot, being of the number of the twelve. 

4 And he went his way, and communed with the 
chief priests and captains, how he might betray him 
unto them. 

5 And they were glad, and covenanted d to give him 
money. 

6 And he promised, and sought opportunity to betray 
him unto them e in the absence of the multitude. 

7 TT Then came the day f of unleavened bread, when 
the passover must be killed. 

8 And he sent Peter and John, saying, Go and pre- 
pare us the passover, that we may eat. 

9 And they said unto him, Where wilt thou that we 
prepare ?. 

iO And he said unto them, Behold, when ye are en- 
tered into the city, there shall a man meet you, bearing 
a pitcher of water; follow him into the house where 
he entereth in. 

11 And ye shall say unto the good man of the house, 
The Master saith unto thee, Where is the guest-cham- 
ber, where I shall eat the passover with my disciples? 

12 And he shall show you a large upper room fur- 
nished : there make ready. 

13 And they went, and found as he had said unto 
them : and they made ready the passover, 

14 And s when the hour was come, he sat down, and 
the twelve apostles with him. 

15 And he said unto them, h With desire I have de- 
sired to eat this passovej with you before I suffer : 

16 For I say unto you, 1 will not any more eat thereof, 
until i it be fulfilled in the kingdom of God. 

17 And he took the cup, and. gave thanks, and said, 
Take this, and divide it among yourselves : 

-So called because no other bread was used during the feast, which continue'*, 
seven oays. It was also called the Passover, because instituted in memory 
of tbi.t night of mercy, when the Lord passed over the families of the Is 
raeli'^?, while he slew the first-born in every family throughout all the fami- 
lies of the Egyptians. 

Ver. 4. Captains. — [These were not military officers, but presidents of the 
temple. Among the priests who were in waiting in the temple, says Bishop 
Pearce, some were appointed for a guara to the temple ; and over these 
were commanding officers : both sorts are mentioned by Josephus.] — B. 

Ver. 6. In the absence of the multitude.— -Doubtless rightly judging, that if 
he committed such an act of villany, while all the people were hanging with 
attention on his lips, he should be tern to pieces. 

Ver. 7—14. Then came the day—\. e. theirs? day ; as in Mat. xxvi. 17—20. 

Ver. 10. Bearing a pitcher.— This little incident is not mentioned by Mat- 
thew, but in Mark xiv. 18. 

Ver. 13. And found as he had said.— The divine knowledge of Jesus is 
strikingly apparent in the prediction of such minute circumstances, wliich 
could never have been conjectured. 

Ver. 17. And he took the cup, and gave thanks.— -During the Paschal 
Supper, it was customary for the master of the family to take ft cup of wine, 
and after having blessed it, or rather implored the blessing of God upon it, to 
distribute it among his family : so our Lord distributed this cup of wine among 
his disciples: but this was not the sacramental cup; for after the passover 
was closed, he took both bread and wine, and instituted the solemn ordinance 
of his Supper. On this new institution we refer to Matthew, (ch. "nvi. 26— 2P.) 



Mat.26. 

14. 

Ma. 14. 10, 

&c. 

Jn.13.2, 

27. 



d Zec.ll. 
12. 



e or, with- 
out tu- 
mult. 



f Ex.12. 



g Mat.28. 
20. 
Ma.14.17. 



h or, I have 
heartily 
desired. 



i c.14.15. 
1 Co.5.7, 
8. 
Re. 19.9. 



LUKE, XXII. 



225 



18 For I say unto you, I will not drink of the fruit of 
the vine, until the kingdom of God shall come. 

10 IT And J he took bread, and gave thanks, and brake 
it, and gave unto them, saying, This is my body which 
is given for you : this do in remembrance of me. 

20 Likewise also the cup after supper, saying, This 
cup is the new testament in my blood, which is shed 
for you. 

21 M But, behold, the hand of him that betrayeth me 
is with me k on the table. 

22 And truly the Son of man goeth, as it was i de- 
termined : but wo unto that man by whom he is 
betrayed ! 

23 And they began to inquire among themselves, 
which of them it was that should do this thing. 

24 TT And m there was also a strife among them, which 
of them should be accounted the greatest. 

25 And he said unto them, The n kings of the Gentiles 
exercise lordship over them ; and they that exercise 
authority upon them are called benefactors. 

26 But °ye shall not be so : but he that is greatest 
among you, let him be as the younger ; and he that is 
chief, as he that doth serve. 

27 For whether is greater, he that sitteth at meat, or 
he that serve th ? is not he that sitteth at meat ? but 
p I am among you as he that serveth. 

28 Ye are they which have continued with me in my 
q temptations. 

29 And I appoint unto you a r kingdom, as my Father 
hath appointed unto me ; 

30 That s ye may eat and drink at my table in my 
kingdom, and sit on thrones judging Uhe twelve 

] tribes of Israel. 

IT And the Lord said, Simon, Simon, Behold, Sa- 



A. M. 4033 
A. D. 29. 



31 



j 1 Co. 10. 
16. 

11.24,&c. 

k Ps.41.9. 
J n.13. 26. 

i c.24.16. 
Ao.2.23. 
4. 23. 
1 Co. 15.3. 

n Mn.9.34. 
c.9.46. 

n Mat. 20. 
25. 
Ma. 10.42. 

o 1 Pe.5-3. 
3Jn.9.ia 

p J n. 13.13, 
14. 

Ph.2.7. 

q He.4.15. 

r Mat.25. 
31. 

c. 12.32. 
1 Co.9.25. 
I Pe.5.4. 

s Re. 19.9. 

t Mat.ia 
28. 

1 Co.6.2. 
Re.3.21. 



Ver. 19. This do in remembrance. — [That the ancient Jews, in celebrating 
the passover, had in view the sufferings of the Messiah, is evident from 
Pesachim, quoted by Schoetgen; where, among the five things said to be 
contained in the Great Hallel, or the hymn composed of several Psalms sung 
after the paschal supper, one is, the sufferings of the Messiah, for which they 
refer to Ps. cxvi. 9. ]— Bagster. 

Ver. 21. The hand of him that betrayeth me is loith me on the table.— The 
verb (is) being wanting in the text, has led many to supply the past tense 
(was,) supposing that Judas had now left the table. But Mr. Wesley says, " It 
is evident Christ spake these words before he instituted the Lord's Supper, for 
all the other Evangelists mention the sop, immediately after receiving which 
he went out. John xiii. 30. (Nor did he return any more till he came into the 
garden to betray his Master.) Now this could not be dipped, or given, but 
while the meat was on the table : but this was all removed before that cup and 
bread were brought." 

Ver 22. Goeth, as it xoas determined-.— Sen Acts ii. 23. 

Ver. 24—27. There ivas. — Campbell, " had been," namely, a few days before 
— also a contention which of them should be accounted greatest. Compare 
Mat. xx. 24- -28. 

Ver. 25 Are called benefactors.— Some think this refers to the title Euer- 
getai or "benefactors," conferred on the Ptolemies and Seleucidae : the ob- 
ject ii to guard the disciples of Christ against flattering, or being flattered. 

Ver. 29. I appoint unto you a kingdom.— The word properly signifies to 
covenant, or to bestow in virtue of a covenant ; and therefore the last clause 
may properly refer to what divines call the covenant of redemption. See Ps. 
ii. 6 — 8. Heb. viii. 6. 

Ver. 30. That ye may eat and drink at my table, &c— See chap. xiv. 15. 
1 Sam. xx. 29, 31. 2 Sam. ix. 7. 1 Kings ii. 7, &c. 



'226 



LUKE, XXII. 



A. M. 4033. 

A. D. 29. 

a i Pe.5.8. 



v Am.9.9. 



w Jn.17.9, 
15. 

He.7.25. 
Ua.2.1. 



x Ps.5l.13. 
Jn.Sl.15.. 

17. 



y c.9.3. 



z Is.53.lS 



a Mat.26. 
36. 

Ma.14.3S, 
&c. 

J n. 13.1, 
&c 



b willing to 

remove. 



tan hath desired u to have you, that he may sift v you 
as wheat : 

32 But I w have prayed for thee, that thy faith fail 
not : and when thou art converted, strengthen *thy 
brethren. 

33 And he said unto him, Lord, I am ready to go with 
thee, both into prison, and to death. 

34 And he said, I tell thee, Peter, the cock shall not 
crow this day, before that thou shalt thrice deny that 
thou knowest mu. 

35 IT And he said unto them, When ?I sent you with- 
out purse, and scrip, and shoes, lacked ye any thing? 
And they said, Nothing. 

36 Then said he unto them. But now, he that hath a 
purse, let him take ££, and likewise his scrip : and he 
that hath no sword, let him sell his garment, and 
buy one. 

37 For I say unto you, that this that is written z must 
yet be accomplished in me, And he was reckoned 
among the transgressors : for the things concerning 
me have an end. 

38 And they said, Lord, behold, here are two swords. 
And he said unto them, It is enough. 

39 IT And a he came out, and went, as he was wont, 
to the mount of Olives; and his disciples also follow- 
ed him. 

40 And when he was at the place, he said unto them, 
Pray that ye enter not into temptation. 

41 And he was withdrawn from them about a stone's 
cast, and kneeled down, and prayed, 

42 Saying, Father, if thou be b willing, remove this 
cup from me : nevertheless, not my will, but thine, be 
done. 



Ver. 31. The cock shall not crow.— See note on Mark xiv. 72. How many 
times Peter, in the agitation of his mind, denied his Master, or how many 
times the cook crew, is not clearly expressed, or has been perplexed by the 
mistake of some transcriber. Doddridge renders it, " It shall not be (the 
time of) cock-crowing to-day, before," &c. But there are two times of cock- 
crowing, one at midnight, the other about day-break. By tins term the 
Romans distinguished their two morning watches with the sound of trumpets, 
(as some think in mimicry of the cocks crowing;) the times of which were, 
immediately after midnight, and at three o'clock in the morning. See note 
on Mat. xxvi. 34. 

Ver. 35. And scrip. — A bag for provisions. 

Ver. 38. It is enough— -That is, enough for the fulfilment of prophecy and 
the designs of Providence. This (as Campbell observes) is a strong intima- 
tion that he did not mean for them to tight. What were two swords to resist 
even the Jews only 1 

Ver. 39. Mount of Olives.— -The Saviour is now in Gethsemane, which lay 
at the foot of the Mount of Olives, where he was wont to retire for prayer. 

Ver. 42. Father, if thou wilt.— ' At one timp, Christ, is represented as the 
Creator of the Universe ; and at another, as a man of sorrows, and of imper- 
fect knowledge. (John i. 1—18. Heb. i. 10—12. Luke xxii. 44, 45 ; ii. 52.) If 
both of these accounts are true, he must, as it seems to me, be God omniscient 
and omnipotent ; and still a feeble man and of im>sri"ect knowledge. It is 
indeed, impossible to reconcile these two things, without the supposition of 
two natures. The simple question then is, Can they be joined or United, so 
that in speaking of them, we may say the person is God, «r man ; or we may 
call him by one single name, and by this understand, as designated, either or 
both of these natures? On this subject, the religion of nature says nothing. 
Reason has nothing to say ; for surely no finite being is competent to decide, 
that the junction of the two natures is impossible or absurd."— Stuarfs Letters. 



J 



LUKE, XXII. 



227 



angel c unto him from 



A. M. 4W3 
A D. 29. 



c Mat. 4.1 1. 



d La. 1. 12. 
Jn. 12.27. 
He.5.7. 



e ver.40. 



(Mat. 26. 47, 
&c. 

Ma. 14. 
43,&c. 
.In. 18.3, 



g Job 20.5. 
Jn.12.27. 



43 And there appeared an 
heaven, strengthening him. 

44 And d being in an agony he prayed more earnestly : 
and his sweat was at it were great drops of blood fall- 
ing down to the ground. 

45 And when he rose up from prayer, and was come 
to his disciples, he found them sleeping for sorrow, 

Ad And said unto them, Why sleep ye? rise and e pray, 
lest ye enter into temptation. 

47 iT And while he yet spake, f behold a multitude, 
and he that was called Judas, one of the twelve, 
w;ent before them, and drew near unto Jesus to kiss 
him. 

48 But Jesus said unto him, Judas, betrayest thou 
the Son of man with a kiss? 

49 When they > which were about him saw what w r ould 
follow, they said unto him, Lord, shall we smite with 
the sword? 

50 IF And one of them smote the servant of the high 
priest, and cut off his right ear. 

51 And Jesus answered and said, Suffer ye thus far. 
And he touched his ear, and healed him. 

52 Then Jesus said unto the chief priests, and cap- 
tains of the temple, and the elders, which were come 
to him, Be ye come out, as against a thief, with swords 
and staves? 

53 When I was daily with you in the temple, ye 
stretched forth no hands against me : but this is your 
ffhour, and the power of darkness. 

Ver. 43. And there appeared an angel unto him from heaven strengthen- 
ing him. — We have no intimation that this angel appeared to his disciples, much 
less to his enemies ; and, we believe, in two instances only (the one before us, 
and the other in the temptation in the wilderness) is such aid mentioned, and 
both related to his conflicts with the powers of darkness. We 'pretend not to 
penetrate the manner in which anjrels might console the Son of God ; but one 
thing seems clear, that though fhey .might strengthen him under suffering, 
they did not aid him in the warfare. 

Ver. 44. Being in an agony. — See notes on Mat. xxvi. 38 and Mark xiv. 

33, 34. His sweat ivas, as it ivere, great drops of blood. — The note of 

comparison here introduced has led many to explain this, as though the drops 
of sweat were large, like those of blood : so Justin Martyr. But. Dr. Whitby 
observes, that '" both Aristotle and Diodorus Siculus mention bloody 
sweats as attending some extraordinary agonies of mind ;" and several similar 
instances may be found in later writers. See Doddridge.— [Dr. Mead, ob- 
serves from Galen, "Cases sometimes happen, in which, through mental 
pressure, the pores may be so dilated that the blood may issue from them, so 
that there maybe a bloody sweat •" and Bishop Pcarce gives an instance from 
Thy anus, of an Italian gentleman beinc so distressed through the flar of 
death, that his body was covered with a bloody sweat. Our Lord was in the 
bloom of life, and in perfect health, and it is evident the fear of death could 
have no place in his mind ; and consequently, this must have been produced 
by a preternatural cause.]— Bagster. 
' Wr. 45. Found them sleeping. — See Mat. xxvi. 43. 

Ver. 47—53. And while he yet spake, &c— The parallel passages to this are 
Mat. xxvi. 47—55 ; and Mark xiv. 43—49. 

Ver. 49. Shall we smite.— 'This was probably Pet^r who spoke, but it is evi- 
dent he did not wait an answer. 

Ver. 51. Suffer ye thus far— \. e. " Allow me to heal if— an expression full 
6/ courtesy, and discovering the utmost calmness and self-possession. 

Ver. 52. Captains of 'the temple. — Campbell '. " Officers of the temple guard," 
v'lich was composed of Levites. See Acts v. 26. 

Ver. 53. But this is your hour—i. e. the time in which you are r"jnn ; 'tted 
| to accomplish your designs. 



228 



LUKE, XXII. 



A. M. 4033. 
A. D. 29 






1. Mat26.69 
Ma. 14. 6, 
17. 
Jn.18.17. 



i Mat.26.71. 
Ma. 14.69. 
J n. 18.25. 



} Mat.26.73 
Ma. 14.70. 
Jn. 18.26. 



* Mat.26.75 
Ma. 14.72. 



1 ver.34. 



m Ps. 130.1. . 
4. 

143.1..4. 
Je.3l.18. 
Eze.7.16. 
lCo.10.12. 
2Co.7.10, 
11. 



n Mat.26. 
67,63. 
Ma. 1465. 



o Mat.27.l. 
Ac.4.26.. 
28. 



p Mat.26. 
63, &c. 
Ma. 14.61, 
&c 



q He.1.3. 
8.1. 
Re.3.21. 



»54 If Then took they him, and led him, and brought 
him into the high priest's house. And Peter followed 
afar off. 

55 And when they had kindled a fire in the midst of 
the hall, and were set down together, Peter sat down 
among theih. 

56 But n a certain maid beheld him as he sat by the 
fire, and earnestly looked upon him, and said, This 
man was also with him. 

57 And he denied him,saying, Woman, I know him not. 
5S And after a little while i another saw him, and 

said, Thou art also of them. And Peter said, Man, I 
am not. 

59 And about the space of one hour after another 
) confidently affirmed, saying, Of a truth this fellow 
also was with him : for he is a Galilean. 

60 And Peter said, Man, I know not what thou say- 
est. And immediately, while he yet spake, the cock 
crew. 

61 And the Lord turned, and looked upon Peter. 
And k Peter remembered the word of the Lord, how 
he had said unto him, Before i the cockcrow, thou 
shalt deny me thrice. 

62 And m Peter went out, and wept bitterly. 

63 IT And n the men that held Jesus mocked him, and 
smote him. 

64 And when they had blindfolded him, they struck 
him on the face, and asked him, saying, Prophesy, 
who is it that smote thee? 

65 And many other things blasphemously spake they 
against him. 

66 IT And °as soon as it was dav, the elders of the 
people and the chief priests and the scribes came to- 
gether, and led him into their council, saying, 

67 Art p thou the Christ ? tell us. And he said unto 
them, If I tell you, ye will not believe : 

68 And if I also ask you, ye will not answer me, nor 
let me go. 

69 Hereafter shall the Son of man sit on the right 
hand i of the power of God. 

70 Then said they all, Art thou then the Son of God ? 
And he said unto them, Ye say that I am. 



Ver. 14—62. Then took they him, &c— Compare the parallel texts, Mat. 
xxvi. 57—75 ; and Mark xiv. 53—61. 

Ver. 55. In the midst of the hall— Campbell makes this expression " in the 
tarist," an argument to prove that the Gr. Aule, here means, not an inclosed, 
but an open court. This, however, is not demonstrative, since tires may he 
made (with j. roper care) upon a stone pavement. See John xviii. 18. 

Ver. 58. Another. — [A maid challenged Peter in the second instance accord- 
ing te Matthew and Mark ; yet here it is said eteros, another (man) and he 
also answers to a man. But eteros, as Wetstein shows, may he, and is in 
innumerable instances, applied to a. female; and Matthew says, " she said to 
them that were there," and Mark, "she began to say to them that stood by." 
So that the maid gave the information to those around her, and some man 
charged Peter with it. Probably several joined in the accusation, though he 
answered to an individual, for St. John says, " They said unto him," &c. J— B. 

Ver. 66. The elders of the people— i. e. the Sanhedrim, Mat. xxvii. 1. 

Ver. 6h. If I ask you, &c— Campbell, " If I put a question, ye will neither 
answer me nor dismiss me." 

Ver. 70. Ye say that I am— i. e. I am. 



I 



LUKE, XXIII. 



229 



71 And they said. What need we any farther witness ? 
for we ourselves have heard of his own mouth. 

CHAPTER XX III. 

1 Jesus is accused before Pilate, and sent to Herod. 8 Herod mocketh him. 
12 Herod and Pilate are made friends. 18 Barabbas is desired of the people, 
and is loosed by Pilate, and Jesus is given to be crucified. 27 Hetelleth the 
women, that lament him, the destruction of Jerusalem : 34 prayeth for his 
enemies. 39 Two evil-doers are crucified with him. 46 His death. GO His 
burial. 

AND a the whole multitude of them arose, and led 
him unto Pilate. 

2 And they began to accuse b him, saying, We found 
this fellow c perverting the nation, and forbidding to 
give tribute d to Cesar, saying, that he e himself is 
Christ a King. 

3 And Pilate asked him, saying, Art thou the King 
of the Jews? And f he answered him and said, Thou 
sayest it. 

4 Then said Pilate to the chief priests and to the peo- 
ple, I find no s fault in this man. 

5 And they were the more h fierce, saying, He stirreth 
up the people, teaching throughout all Jewry, begin- 
ning from Galilee to this place. 

6 When Pilate heard of Galilee, he asked whether 
the man were a Galilean. 

7 And/as soon as he knew that he belonged unto 
Herod's i jurisdiction, he sent him to Herod, who 
himself also was at Jerusalem at that time. 

8 IT And when Herod saw Jesus, he was exceeding 
glad : for J he was desirous to see him of a long season, 
because k he had heard many things of him ; and 1 he 
hoped to have seen some miracle done by him. 

9 Then he questioned with him in many words; but 
m he answered him nothing. 

10 And the chief priests and scribes stood and vehe- 
mently accused him. 

11 And Herod with his men of war set him at n nought, 
and mocked him, and arrayed him in a gorgeous °robe, 
and sent him again to Pilate. 

12 IT And the same day p Pilate and Herod were made 
friends together : for before they were at enmity be- 
tween themselves. 

13 IT And Pilate, when he had called together the 
chief priests and the rulers and the people, 

14 Said unto them, Ye have brought this man unto 
me, as one that perverteth the people : and, behold, I, 
i having examined him before you, have found no fault 



A M. 4033. 
A. D. 29. 

CHAP. 23. 

a Mat.27.2, 
11,4c. 

Ma. 15.1, 
&c. ' 
Jn.19.28, 
&c. 

b Zec.11.8. 



c ver.o. 
Ac.16.20, 
21. 
17.6,7. 

d Mat. 17.27 
22.21. 
Ma. 12. 17. 



e Jn. 18.36. 
19.12. 

f 1 Ti.6.13. 

g Jn.18.38. 
19.4. 
He.7.26. 
1 Pe.2.22. 

h Ps.57.^. 

i c.3.1. 

j c.9.9. 

k Mat. 14.1. 
Ma.6.14. 

1 2 KL6.ll. 

m Ps.38.13, 
14. 

39.1,9. 
ls.53.7. 

n Is.49.7. 
53.3. 

o Jn.19.5. 
p Ac. 4.27. 
q ver.4. 



Chap. XXIII. Ver. 2. And they began to accuse him.— This charge of re- 
bellion against Cesar we know to have been false : for, 1. When they asked 
him the question, as to the lawfulness of tribute, he answered in the affir- 
mative— " Render unto Cesar the things that are Cesar's." Mat. xxii. 21. 
2. When applied to for the tribute money, he actually wrought a miracle to 
enable him to pay it. Mat. xvii. 27. 3. When Jesus found that the multitude 
desired to take him by force, and make him a king, he withdrew in order to 
avoid them. John vi. 15. 

Ver. 3. Thou sayest it.— [This was the most solemn mode of affirmation 
used by the Jews.]— Bagster. 

Ver. 14. I have found no fault. — Ah, Pilate! circumstances must be one 
day reversed ; and when the Son of man shall ascend his throne of judgment, 
and thou shall be placed at his bar, can he then say of thee, " I find no fault 



20 



230 



LUKE, XXIII. 



A. M. 4033. 
A. D. 29. 

r I s.53.5. 



b Ac.3.14. 



t Ps.22.12. 
ver.5. 



u or.assent- 
ed. 



v Ex.23.2. 



w Ac.3.14. 



x Mat.27. 
32, &c. 
Ma. 15.21, 
&c. 
Jn. 19.17. 



y Mat.24.19 
c.21.23 



in this man touching those tilings whereof ye accuse 
him : 

15 No, nor yet Herod : for I sent you to him ; and, lo, 
nothing worthy of death is done unto him. 

16 I will therefore chastise r him, and release him. 

17 (For of necessity he must release one unto them 
at the feast.) 

18 And they cried out all at once, saying, Away with 
this man, and release unto us Barabbas : 

19 (Who for a certain sedition made in the city, and 
for s murder, was cast into prison.) 

20 Pilate therefore, willing to release Jesus, spake 
again to them. 

21 But they cried, saying, Crucify him, crucify him. 

22 And he said unto them the third time. Why, 
what evil hath he done? I have found no cause of 
death in him : I will therefore chastise him, and let 
him go. 

23 And they were instant i with loud voices, requiring 
that he might be crucified. And the voices of them 
and of the chief priests prevailed. 

24 And Pilate u gave sentence that it should be as 
they v required. 

25 And he released unto them w him that for sedition 
and murder was cast into prison, whom theythad de- 
sired ; but he delivered Jesus to their will. 

26 IT And x as they led him away, they laid hold upon 
one Simon, a Cyrenian, coming out of the country, 
and on him they laid the cross, that he might bear it 
after Jesus. 

27 And there followed him a great company of peo- 
ple, and of women, which also bewailed and lamented 
him. 

28 But Jesus turning unto them said, Daughters of 
Jerusalem, weep not for me, but weep for yourselves, 
and for your children. 

29 For, behold, the days y are coming, in the which 
they shall say, Blessed are the barren, and the wombs 
that never bare, and the paps which never gave suck. 



in him ?"— Whereof ye accuse him— That is, he found him not guilty of either 
treason or sedition. See ver. 1. 

Ver. 15. No, nor yet Herod.— Both Herod and Pilate seem to have treated 
Jesus as an enthusiast, not as a criminal.— Nothing 1 worthy of death is done 
unto him.— Doddridge, "By him." Campbell, "He hath done nothing to 
ieserve death." So Raphelius, &c. 

Ver. 16. I will therefore chastise him.— Not as a criminal, but as a weak 
end obstinate enthusiast. Compare the preceding note. 

Ver. 17. For of necessity— i. e. according to annual custom. See Mat. 
xxvii. 15. 

Ver. 20. Spake again to them.— To the same effect as before ; being desirous 
to spare the life of Jesus, which Herod also seems to have had no desire to 
take.- 

Ver. 28. Daughters of Jerusalem.— Our Lord Jesus, amidst all the pain and 
ignominy he suffered, was more affected by the approaching calamities of 
others, than by any thing which he himself either foresaw or felt. 

Ver. 29. Behold, the days are coming.— [Our Lord here refers to the destruc- 
tion of Jerusalem, and the final desolation of the Jewish state ; an evil asso- 
ciated with so many miseries, that sterility, which had otherwise been con- 
sidered an opprobrium, was accounted a circumstance most felicitous. No 
history can furnish us with a parallel to the calamities and miseries of the 
Jews ; rapine and murder, famine and pestilence, within ; fire and sword, and 



LUKE, XXIII. 



231 



A. M. 4033. 
A. D. 29. 



30 Then z shall they begin to say to the mountains, 
Fall on us; and to the hills. Cover us. 

31 For a if they do these things in a green tree, what 
shall be done in the dry ? 

32 *0" And there were also two other, b malefactors, led 
with him to be put to death. 

33 And when they were come to the place which is 
called c Calvary, there they crucified him, and the 
malefactors, one on the right hand, and the other on 
the left. 

34 IT Then said Jesus, d Father, forgive them ; for 
they know not what they do. And they parted his 
raiment, and cast lots. 

35 IT And the people stood beholding. And the rulers 
also with them e derided him, saying, He saved others; 
let him save himself, if he be Christ, the chosen of 
God. 

36 And the soldiers also mocked him, coming to him, 
and offering him vinegar, 

37 And saying, If thou be the king of the Jews, save 
thyself. 

38 And a superscription also was written over him 
in letters of Greek, and Latin, and Hebrew, THIS IS 
THE KING OF THE JEWS. 

39 IT And f one of the malefactors which were hanged 
railed on him, saying, If thou be Christ, save thyself 
and us. 

40 But the other answering rebuked him, saying, 
Dost not thou fear s God, seeing thou art in the same 
h condemnation 1 

41 And we indeed justly ; for we receive the due re- 
ward of our deeds : but this man hath done nothing 
i amiss. 

42 And he said unto Jesus, Lord, remember j me 
when thou comest into thy kingdom. 

all the terrors of war without. Our Saviour himself wept at the foresight of 
these calamities ; and it is almost impossible for persons of any humanity to 
read the relation of them in Joseph-its without weeping also. He might justly 
affirm, "if the misfortunes of all, from the beginning of the world, were com- 
pared with those of the Jews, they would appear much inferior in the compa- 
rison. "]—Bagster. 

Ver. 30. Fall on us. — The proverbial expression of calling upon " rocks and 
hills to cover" us "and hide" us, implies an extreme of approaching misery, 
which would not pass away with the sufferings of a few hours, but last 
through many generations ; and, as respected many of the guilty individuals, 
we fear through everlasting ages. 

Ver. 31. If they do these things in a green tree, Sac— Campbell gives the 
sense, " For if it fare thus with the green tree, how shall it fare with the dry ?" 
" Our Lord (here) makes use of a proverbial expression frequent among the 
Jews, who compare a good man to a green tree, and a bad man to a dead one : 
as if he had said, " If an innocent person suffer thus [for sins not his own,] 
what will become of the wicked, who are ready [prepared] for destruction, as 
dry wood for the fire." — Wesley. 

Ver. 32. Tioo other, malefactors.— Campbell, " Two rr alefactors were also 
led with him to execution." 

Ver. 33. Calvary. — From the Latin, Calvaria; but the Greek is, Kranion, 
(whence Cranium,) of nearly the same import with Golgotha. See note on 
Mat. xxvii. 33. 

Ver. 38. This is the King, &c— See John xix. 19, 20. 

Ver. 42. Lord, remember me.— May we all be enabled to adopt, the same 
prayer in dying circumstances ; but, alas ! there are many, very many, who 
would rather be forgotten than remembered by their judge ! 



r Is. 2. 19. 

Ho. 10.8. 
Re. 6. 16. 
9.6. 



a Pr.ll.31. 
Jfi.25.29. 

E«j.20.«. 

21.4. 

lPe.4.17. 



b Is. 53. 12. 



c or, the 
> place of a 
skull. 



d Mat. 5.44. 
Ac.7.00. 
ICo.4.12. 



e Ps.22.7. 



f C.17.34..36 



g Ps.36.1. 



h Je.5.3. 
i lPe.1.19. 



j Ps.106.4,5. 
Ro.10.9. 
10. 

I Co.6.10, 
11. 



232 



LUKE, XXIV. 



A. M. 4033. 
A. D. 29. 



43 And Jesus said unto him, k Verily I say unto thee, 
To-day shalt thou be with me in i paradise. 

44 IT And it was about the sixth hour, and there was 
a darkness over all the m earth until the ninth hour. 

45 And the sun was darkened, and the veil of the 
temple was rent in the midst. 

46 TT And when Jesus had cried with a loud voice, he 
said, Father, into n thy hands I commend my spirit : 
and ° having said thus, he gave up the ghost. 

47 IT Now when the centurion saw what was done, he 
glorified God, saying, Certainly this was a righteous 
man. 

4S And all the people that came together to that 
sight, beholding the things which were done, smote 
their breasts, and returned. 

49 And all his acquaintance, and the women that 
followed him from Galilee, stood afar p off, beholding 
these things. 

50 5T And, behold, there was a man named Joseph, a 
counsellor ; and he was a good man, and a just : 

51 (The same had -not consented to the counsel and 
deed of them;) he was of Arimathea, a city of the Jews : 
who 9 also himself waited for the kingdom of God. 

52 This man went unto Pilate, and begged the body 
of Jesus. 

53 And he took it down, and wrapped it in linen, and 
laid it in a r sepulchre that was hewn in stone, wherein 
never man before was laid. 

54 And that day was the s preparation, and the sab- 
bath drew on. 

55 IF And the women t also, which came with him 
from Galilee, followed after, and beheld the sepulchre, 
and how his body was laid. 

56 And they returned, and u prepared spices and oint- 
ments ; and rested the sabbath day according v to the 
commandment. 

CHAPTER XXIV. 

1 Christ's resurrection is declared by two angels to the women that come to tie 
sepulchre. 9 These report it to others. 13 Christ himself appeared) to the twc 
disciples that went to Eminaus : 36 afterwards he appeareth to the apostles, 
and reproveth their unbelief: 47 giveth them a charge : 49 promised) the Holy 
Ghost : 51 and so ascendeth into heaven. 

NOW a upon the first day of the week, very early in 
the morning, they came unto the sepulchre, bring- 

Ver. 43. Paradise.— That part of the unseen world in which the souls of the 
righteous enjoy happiness until the resurrection. The same place and state, 
we apprehend, as in the parable of the rich man and Lazarus, is called "Abra- 
ham's bosom." Chap, xvi! 19—31. Whither Paul was taken up, and heard and 
saw things indescribable ; and whither, at death, he desired to depart and be 
with Christ, as " far better" than the present state. (2 Cor. xii. 4. Phil. i. 23.> 

Ver. if>. Gave up the ghost.— Doddridge, "dismissed the spirit." Camp- 
bell, " expired." 

Ver. 50. Joseph, a counsellor— \. e. " a member of the Sanhedrim." Dodd- 
ridge. 

Ver. 51. Arimathea.— A city of the Jews, which was situated on a mountain 
west of Jerusalem. Calmet. 

Ver. 54. The sabbath drew on.— Campbell, " approached." Vulgate, " began 
to shine," so the Greek is allowed to mean literally ; and some think it refers 
to the lighting of the sabbath lamp, which is done at sunset. See Orient. 
Cust. No. 1233. 

Chap. XXIV. Ver. 1. Very early in the morning.— See note, Mat. xxviii. 1. 



k Ro.5.20, 
21. 



1 2Co.l2.4. 
Re.2.7. 



m or, land. 

n Ps.31.5. 
I Pe.2.23. 



o Mat.27. 
. 50, &c. 

Ma. 15. 37, 

&c. 

Jn.19.30. 



p Ps.38.11. 
142.4. 



q Ma. 15.43. 
c.2.25,38. 

r Is.53.9. 
s Mat.27.62 



t c.8.2. 
ver.49. 



u Ma.16.1. 

v Ex.20.8.. 
10. 



CHAP. 24. 



a Mat.23.1, 

&c. 

Ma. 16.2, 
&c. 

Jn.20.1, 
&c. 



LUKE, XXIV 



233 



ing the spices which they had prepared, and certain 
others with them. 

2 And they found the stone rolled away from the se- 
pulchre. 

3 And they entered in, and found not the body of the 
Lord Jesus. 

4 And it came to pass, as they were much perplexed 
thereabout, behold, b two men stood by them in shining 
garments : 

5 And as they were afraid, and bowed down their 
faces to the earth, they said unto them, Why seek ye 
c the living among the dead? 

6 He is not here, but is risen : remember how he 
spake dunto you when he was yet in Galilee, 

7 Saying, The Son of man must be delivered into 
the hands of sinful men, and be crucified, and the 
third day rise again. 

8 And they remembered his words, 

9 And returned from the sepulchre, and told all these 
things unto the eleven, and to all the rest. 

10 It was Mary Magdalene, and e Joanna, and Mary 
the mother of James, and other wovien that were 
with them, which told these things unto the apos- 
tles. 

11 And their words seemed to them as idle f tales, 
and they believed them not. 

12 IT Then s arose Peter, and ran unto the sepulchre; 
and stooping down, he beheld the linen clothes laid 
bv themselves, and departed, wondering in himself at 
that which was come to pass. 

13 "IT And, behold, two h of them went that same day 
to a village called Emmaus, which was from Jerusa- 
lem about threescore furlongs. 



A. M. 4033. 
A. D. 29. 

b Jn.20.12. 
Ac. 1.10. 



c or, him 
that liveth 
Re. 1.18. 



d Mat.16.2l 
17.23. 
Ma.8.31. 
9.31. 
c.9.22. 
Jn.2.22. 



e c.8.3. 



f Ge.19.14. 
2Ki.7.2. 
Job 9.16. 
Ps. 126.1. 
Ac. 12.9, 
15. 



g Jn.20.3,6 



h Ma. 16. 12. 



Bringing' the spice?.— [To embalm the body of our Lord ; which shows 

that they had no hope of his resurrection on the third day. Nicodemus and 
Joseph of Arimathea had done this before the body was laid in the tomb ; but 
on account of the approach of the sabbath, it was probably hastily and imper- 
fectly performed ; and hence a second embalming would be deemed necessary, 
for which purpose the spices now brought by the women were intended.] — B. 

Ver. 4. Two men stood by them.— Matthew and Mark speak only of one — 
" a young man," and him sitting." It is not uncommon for one Evangelist 
to name one only of two named by others, as in the case of Bartimeus, &c; 
and the angel singled out by the two first Evangelists was probably the one 
who spoke. As to the word rendered stood, Archbishop New come says, it 
" does not necessarily import a posture, but may be rendered, ' appeared to 
them.' " So it is used Luke ii. 9. 

Ver. 5. The living, &c. — [Mary Magdalene and the other Mary saw only 
one angel in white, sitting on the stone which he had rolled from the door of 
the sepulchre ; but the women here mentioned saw no angel till they had en- 
tered the sepulchre, when two appeared to them in "garments shining like 
lightning," as the word imports. This, and several other variations, show 
there were two distinct companies of women, who went successively to the 
tomb on the morning of the resurrection ; which renders the whole account 
clear and consistent.]— Bagster. 

Ver. 12. And departed, xoondering, &c— Dr. Campbell observes, that by 
a slight change in the pointing, (a thing very allowable when it clears the 
sense,) some render the phrase, And he went home, wondering at what had 
happened." So Hammond, &c; but he {Campbell) prefers the common 
punctuation, as best supported by the ancient versions. He reads, therefore 
" He (Peter) went away, musing with astonishment," &c. 

Ver. 13. Emmaus.— [Emmaus was situated, according to the testimony bqlh 
of Luke and Josephus, 60 furlongs from Jerusalem, that is, about seven rnilos 
and a half. It has generally been confounded with Emmaus, a city of Ju.*ah, 



20* 



234 



LUKE, XXIV. 



A. M. 4033. 

A. D. '.!9. 

i Mal.3.16. 
Mat.18.20 
ver.35. 



\ Jn.20.14, 
15. 
21.4. 



k Jn. 13.25. 



1 c.7.16. 
Jn.3.2. 
Ac .2.22. 



m Ac.7.22. 



n c.23.1. 
Ac. 1327, 
23. 



o c.1.68. 
Ac. 1.6. 



p ver.9,10. 
q ver. 12. 



14 And they talked together of all these things which 
had happened. 

15 And it came to pass, that, while they communed 
i together and reasoned, Jesus himself drew near, and 
went with them. 

16 But their eyes were holden j that they should not 
know him. 

17 A.nd he said unto them, What manner of commu- 
nications are these that ye have one to another, as ye 
walk, and are sad? 

18 And the one of them, whose name was k Cleopas, 
answering said unto him, Art thou only a stranger in 
Jerusalem, and hast not known the things which are 
come to pass there in these days? 

19 And he said unto them, What things? And they 
said unto him, Concerning Jesus of Nazareth, which 
was a l prophet m mighty in deed and word before God 
and all the people: 

20 And n how the chief priests and our rulers deli- 
vered him to be condemned to death, and have cruci- 
fied him. 

21 But we trusted that it had been ° he which should 
have redeemed Israel : and besides all this, to-day is 
the third day since these things were done. 

22 Yea, and certain women p also of our com- 
pany made us astonished, which were early at the 
sepulchre ; 

23 And when they found not his body, they came, 
saying, that they had also seen a vision of angels, 
which said that he was alive. 

24 And certain <J of them which were with us went 
to the sepulchre, and found it even so as the women 
had said : but him they saw not. 

afterwards called Nicopolis; but Reland has satisfactorily shown, that they 
were distinct places ; the latter, according to the old Itinerary of Palestine, 
being situated ten miles from Lydda, and 22 miles from Jerusalem. D" Arvieux 
states, that going from Jerusalem to Rama, he took the right from the high 
road to Rama, at some little distance from Jerusalem, and ' travelled a good 
league over rocks and flint stones, to the end of the valley of terebinthine 
trees," till he reached Emmaus; which "seems, by the ruins which sur- 
round it, to have been formerly larger than it was in our Saviour's time. The 
Christians, while masters of the Holy Land, re-established it a little, and 
built several churches. Emmaus was not worth the trouble of having come 
out of the way to see it. Ruins, indeed, we saw on all sides ; and fables we 
heard from every quarter, though under the guise of traditions."]— Bagstcr. 

Ver. 17. Arid are sad. — Doddridge, " appear with a sorrowful countenance," 
which is evidently the sense, though the conciseness of the original might be 
preserved, by rendering, " And look sad," or gloomy. 

Ver. IS. Art thou only a strangerl &c— Campbell, "Art thou the only 
stranger in Jerusalem who is unacquainted," &c; implying that these events 
occupied the whole conversation of the day, and of the people. 

Ver. 19. Indeed and word—i. e. in preaching and working miracles. 

Ver. 20. And have crucified him.— So also this crime is charged upon the 
Jews repeatedly by St. Peter, (Acts ii. 22, 23 ; iv. 8, 10,) because they were the 
guilty, procuring cause. 

Ver. 21. Redeemed Israel— That is, from the Roman yoke, and set up a 
temporal kingdom. 

Ver. 22. Yea, and certain women.— -Women had the honour to be the first 
believers in the resurrection of their Lord: for some time, even the eleven 
apostles were incredulous, and the reports of the women were to them as 
" idle tales." Blameable as this might be, it, however, clears them from the 
charge of a weak credulity, and gives strength to their subsequent testimony. 



LUKE, XXIV. 



235 



25 Then he said unto them, r O fools, and slow of 
heart to believe all that the prophets have spoken ! 

20 Ought not s Christ to have suffered these things, 
and to enter » into his glory 1 

27 And beginning at u Moses and all the v prophets, he 
expounded unto them in all the scriptures the things 
concerning himself. 

28 And they drew nigh unto the village, whither they 
went : and he w made as though he would have gone 
farther. 

29 But they constrained him, saying, Abide with us : 
for it is toward evening, and the day is far spent. And 
he went in to tarry with them. 

30 And it came to pass, as he sat at meat with them, 
he x took bread, and blessed it, and brake, and gave 
to them. 

31 And their eyes were opened, and they knew him ; 
and hey vanished out of their sight. 

32 And they said one to another, Did not our heart 
burn z within us, while he talked with us by the way, 
and while he opened to us the scriptures? 

33 And they rose up the same hour, and returned to 
Jerusalem, and found the eleven gathered together, 
and them that were with them, 

34 Saying, The Lord is risen indeed, and hath a ap- 
peared to Simon. 

35 And they told what things were done in the way, 
and how he was known of them in breaking of bread. 

36 *T And b as they thus spake, Jesus himself stood 
in the midst of them, and saith unto them, Peace be 
unto you. 

37 But they were terrified and affrighted, and sup- 
posed c that they had seen a spirit. 



A. M. 4033. 
A. D 29. 



r He.5.11, 
12. 



s ver.48 
Ac 17.3. 
He. 9. 22, 
23. 

t lPe.1.3,11. 

u ver.44. 
Ac.3.22. 

v Ac.10.43. 
26.22. 

\v Ge. 32.25. 
Ma.6.48. 

x Mat. 14. 19 

y or, ceased 
to be seen 
of them. 

z Ps.39.3. 
Je.20.9. 
23.29. 

a 1 Co. 15.5. 



b Ma.16.14, 
&c. 
Jn.20.19, 

&c. 

c Ma.6.49. 



Ver. 25. fools .'—Doddridge, "thoughtless creatures."— [Justly termed 
such, because they had not attended to the description of the Messiah by the 
prophets, nor to his teaching and miiacles, as proofs that he alone was the 
person described. 1 — Bagster. 

Ver. 27 In all the scriptures— Namely, of the Old Testament, for none of 
the New Testament was yet written. 

Ver. 28. He made as though— -[That is, he was directing his steps as if to go 
onwards ; and so he doubtless would, had he not been withheld by their 
friendly importunities. There is not the smallest ground for founding a charge 
of dissimulation against our Saviour, or affording any encouragement to 
dissimulation in others.]— Bagster. 

Ver. 29. They constrained him. — See note on Luke xiv. 23, where the 
same word is used. 

Ver. 31. He vanished out of their sight. — Doddridge, " Withdrew himself 
(suddenly) from before them." Campbell, " He disappeared." 

Ver. 33. The eleven.— 'So the apostles were usually called after the los^ of 
Judas, though ten only could have been present; for we know that Thomas 
was not there. See John xx. 24. 1 Co. xv. 5. 

Ver. 34. And hath appeared to Simon. — This appearance is not related by 
either of the Evangelists, but is referred to by St. Paul, 1 Co. xv. 5. — [From 
Mark xvi. 13, we learn that the Apostles did not believe the testimony even of 
the two disciples from Emmaus, while it is here asserted they were saying, 
when they entered the room, " The Lord is risen," &c. This difficulty is re- 
moved by rendering interrogatively, " Has the Lord risen," &c] — Bagster. 

Ver. 35. Known of them in breaking of bread. — As neither of these dis- 
ciples were present at our Lord's last supper, this seems to imply that there 
was a peculiar and characteristic solemnity in his marne r of asking a blessing 
on their food. 

Ver. 36. Peace be unto you.— The usual form of salutation in the East. 

Ver. 37. Terrified and affrighted.— Doddridge, " Amazed and terrified." 



If 



236 



LUKE, XXIV. 



■t! 



A. M. 4033. 
A. D. 29. 

d Ge.45.26. 



e Jn.21.5, 
&c. 



f Ac.10.41. 



g Mat.16.2l 

h c.21.22. 
Ac.3.18. 
13.27,33. 

i ver.27. 



j Ps.22,110, 
&c. 



k Is. 53. 3, 5. 
Ac.4.12. 



I 1 Pe 1.3. 

m Ac.5.31. 

13.38. 

n Ac. 1.8. 

o Is.44.3. 
Joel 2.23, 
&c. 

Ac.1.8. 
2.1..21. 



p Ac.1.9. 
He.4.14. 



q Mat.28.9, 
17. 



r Ac.2.46,47 
542 



38 And he said unto them, Why are ye troubled 1 and 
why do thoughts arise in your hearts? 

39 Behold my hands and my feet, that it is I myself: 
handle me, and see j for a spirit hath not flesh and 
bones, as ye see me have. 

40 And when he had thus spoken, he showed tnem 
his hands and Ids feet. 

41 And while they yet Relieved d not for joy, and 
wondered, he said unto them, Have e ye here any 
meat? 

42 And they gave him a piece of a broiled fish, and 
of a honeycomb. 

43 And he took it, and did eat f before them. 

44 And he said unto them, s These are the words 
which I spake unto you, while I was yet with you, 
that all h things must be fulfilled, which were written 
in the law of Moses, and in the i prophets, and in the 
j psalms, concerning me. 

45 Then opened he their understanding, that they 
might understand the scriptures, 

46 And said unto thern, Thus it is iv v itten, and thus it 
behoved Christ k to suffer, and to 'raSe l from the dead 
the third day : 

47 And that repentance and m remissVv of sins should 
be preached in his name among all nations, beginning 
at Jerusalem. 

48 And ye are witnesses n of these thirds. 

49 IT And, behold, I send the promise of my Father 
upon you : but tarry ye in the city of Jeru 1 ;\lem, until 
ye be endued with power °from on high. 

50 IT And he led them out as far as to Be 1 ^ any, and 
he lifted up his hands, and blessed them. 

51 And it came to pass, while he blessed I'irm, he 
was parted from them, and carried Pup into heaven. 

52 And f i they worshipped him, and returned o> Jeru- 
salem with great joy : 

53 And were continually in the temple, praising r and 
blessing God. Amen. 



Ver. 38. Why do thoughts? — Doddridge, " suspicions." 

Ver. 46. Thus it behoved. —Doddridge, " was necessary." Compare vcr. 26. 

CONCLUDING REMARKS ON LUKE. 

Luke the Evangelist was born at Antioch, the metropolis of Syria ; a city 
celebrated by the great orators of antiquity, for the pleasantness of its situation, 
the fertility of its soil, the richness of its trade, the wisdom of its senate, and 
the learning of its professors, and from its wealth and splendour called the 
Queen of the East, and yet renowned for this one peculiar honour above all 
these, that here it was the disciples were first called Christians. 

Jews abounded in Antioch, who had here their synagogues and schools of 
education, and to their religion Luke became a pro elyte, and was afterwards 
converted to Christianity. Luke possessed, in this city, ample opportunity of 
obtaining the advantage of a sound and learned education, and he excelled 
particularly in the art of physic. > After his conversion, our Evangelist became 
the inseparable companion and fellow labourer of St. Paul in tlu; ministry of 
the Gospel, and Epiphanius states, that his labours were blessed to the con- 
version of very many persons : thus he who [\n<\ been a successful physician of 
the body, became also a successful physician of the soul. 

The manner of his death is not. certain, but Nicephorus gives the following 
account: In the prosecution of his labours in preaching the gospel, ".'.ike came 
into Greece, where a party of infidels, enraged at his success, an w him tc 
execution ; and that for want of a cross whereon to crucify bh\\ Cl. . v 



nged 



f 



JOHN. 237 

him on an olive tree, in the 8Cth, or according to Jerome, the 84th, year of his 
age. 

As an historian, Luke was minutely faithful in his narrations, and elegand in 
liis style ; as a minister of Jesus Christ, laborious, and zealous foMhe good of 
souls. And at last he crowned all, and sealed the testimony of his lip and 
pen, in laying down his life for the Gospel.— Polymicrian Testament. 






THE GOSPEL ACCORDING TO ST. JOHN. 



— !! 
i.' 
\\ 

% t 

ij 

John, who, according to the unanimous testimony of the ancient fathers, 
and ecclesiastical writers, was the author of this Gospel, was the son of Ze- 
bedee, a fisherman of Bethsaida, by Salome his wife, (compare Mat. x 1, with 
Mat. xxvii. 55, 56, and Ma. xv. 40,) and brother of James the elder, whom " He- 
rod killed with the sword." (Ac. xii. 2.) Theophylact says, that Salome was 
the daughter of Joseph, the husband of Mary, by a former wife ; and that con- 
sequently she was our Lord's sister, and John was his nephew. He followed 
the occupation of his father till his call to the apostleship, (Mat. iv. 21,22. Ma. 
i. 19, 20. Lu. v. 1 — 10.) which is supposed to have been when he was about 
25 years of age ; after which he was a constant eye-witness of our Lord's la- 
bours, joumeyings, discourses, miracles, passion, crucifixion, resurrection, and 
ascension. After the ascension of our Lord, he returned with the other apos- 
tles to Jerusalem, and with the rest partook of the outpouring of the Holy 
Spirit on the day of Pentecost, by which he was eminently qualified for the 
office of an Evangelist and Apostle. After the death of Mary the mother of 
Christ, which is supposed to have taken place about fifteen years after the cru- 
cifixion, and probably after the council held in Jerusalem about A. D. 49 or 50, 
(Ac. xv.) at which he was present, he is said by ecclesiastical writers, to have 
proceeded to Asia Minor, where he formed and presided over seven churches 
in as many cities, but chiefly resided at Ephesus. Thence he was banished by the 
Emperor Domitian, in the 15th year of his reign, A. D. 95, to the isle of Patmos 
in the iEgean sea, where he wrote the Apocalypse. (Re. i. 9.) On the acces- 
sion of Nerva the following year, he was recalled from exile, and returned to 
Ephesus, where he wrote his Gospel and Epistles, and died in the 100th year 
of his age, about A. D. 100, and in the third year of the Emperor Trajan. It is 
generally believed that St. John was the youngest of the twelve apostles, and 
that he survived all the rest. Jerome, in his comment on Gal. vi. says, that 
he continued preaching when so enfeebled with age, as to be obliged to be car- 
ried into the assembly ; and that, not being able to deliver any long discourse, 
his custom was, to say in every meeting, My dear children., love one another ! 
An opinion has prevailed, that he was, previous to his banishment to Patmos, 
thrown into a caldron of boiling oil, by order of Domitian, before the gate 
called Porta Latina at Rome, and that he came out unhurt ; but on examin- 
ing into the foundation of this account, we find that it rests almost entirely on 
the authority of Tertullian ; and since it is not mentioned by 1 renccus, Ori- 
gen, and others, who have related the sufferings of the apostles, it seems to 
deserve but little credit. The general current of ancient writers declares , that 
the apostle wrote his Gospel at an advanced period of life, with which the 
internal evidence perfectly agrees ; and we may safely refer it, with Chrysos- 
tom, Epiphanius, Mill, he Clerc, and others, to the year 97. " The Gospel 
of John (says Dr. Pye Smith) is distinguished by very observable characters, 
from the composition of the other Evangelists. It has much less of narrative, 
and is more largely occupied with the doctrines and discourses of the Lord 
Jesus. The topics also of the discourses possess a marked character, indicating 
that they have been selected with an especial view to the presenting of what, 
I during his earthly ministry, Jesus himself had taught concerning his own 
' person, and the spiritual and never-dying blessings which he confers upon those 
who believe on his name. The design of St. John in writing his Gospel is said i 
by some to have been to supply those important events which the other Evan- ; 
gelists had omitted, and to refute the notions of the Cerinthians and Nicolai- ' 
tans, or, according to others, to confute the heresy of the Gnostics and Sabians. 
But, though many parts of his Gospel may be successfully quoted against the 
strange doctrines held by those secta, yet the Apostle had evidently a more 
general end in view than the confutation of their heresies. His own woids 
sufficiently inform us of his motive and design in writing this Gospel — " These 
things are written that ye might believe that Jesus is the Christ, the Son of 
God ; and that helieving, ye might have life through his name." Lea ned men 
are not wholly agreed concerning the language in which this Gospe was or* 



233 JOHN, I. 

ginaily written. Sclmasius, Grotius, and other writers, have imagined, that 
St. John wrote it in his own native tongue, the Aramean or Syriae, and that 
it was afterwards translated into Greek. This opinion is not supported by any 
strong arguments ; and is contradicted by the unanimous voice of antiquity, 
which affirms that he wrote it in Greek, which is the^ general and most proba- 
ble opinion. Michaelis prefers bis style, in respect of purity, to the other Evan- 
gelists, which he attributes to his long residence at Epbesus. Whether the 
Evangelist had herein any allusion to Cerinthus, or other ancient heretics, is 
much disputed among the learned. That he might have some reference to 
them, is, we think, hardly to be doubted ; but the Scripture method of con- 
futing error, was by stating the opposite truths, which John does very fully. 



a Col. 1.16. 
Un.1.1. 

b Re. 19. 13. 

c c.lT.5. 

.1 Ph.2.6. 
He. 1.8. 1? 
Un.5.7. 



CHAPTER I. 

1 The divinity, humanity, and office of .Testis Christ. 15 The testimony of John. 
39 The calling of Andrew, Peter, &c. 

TN a the beginning was the b Word, and the Word 
■*■ was with c God, and the Word was d God. 
2 The same was in the beginning with God. 



Chap. I. Ver. 1. In the beginning:— 1 '' I cannot embrace the opinion of those 
critics," says Moses Stuart in his letters to Dr. Channing, " who think that 
the phrase 'in the beginning' of itself simply, signifies from eternity. Al- 
though I believe that the Word, Greek Logos, did exist from eternity, 1 do not 
think it is > proved directly by this expression. (Compare Gen. i. 1.) That 
existence from eternity is implied, however, may be properly admitted. ' In 
the beginning,' is equivalent to in the beginning of the world, i. e. before 
the world was made ; and so agreeing in this particular with the phrase, John 
xvii. 5, ' the glory that T had with thee before the world was ;' and Eph. i. 4, 
* before the foundation of the world.' 

" Before the world was created, then, the Logos existed. Who or what was 
this Logos? A real existence ; or only an attribute of God? A real sub- 
stance ; or only the wisdom, or reason, or power of God? 

" The Logos appears to be a real existence, and not merely an attribute. 
For, first ; the attributes of God are no where else personified by the New 
Testament writers ; i. e. the usage of the New Testament authors is against 
this mode of writing. Secondly ; Logos, if considered as an abstract term, or 
as merely designating an attribute, must mean either wisdom or word : and 
in what intelligible sense can the wisdom or the word, of God, in the abstract 
sense, be said to have ' become flesh and dioelt among us* v. 14. ; or why 
should John select either the wisdom or word of God, as any more concerned 
with the incarnation, than the benevolence of God, or the mercy of God, 
which one might suppose would be the attributes more especially displayed in 
the incarnation? Thirdly; if Logos mean here the power of God, as many 
assert, the exposition is attended with the same difficulties. Fourthly ; it* it 
mean, as others aver, the power of God putting itself forth, i. e. in creation, 
it is liable to the same objections. In short, make it any attribute of God 
thus personified, and you introduce a mode of writing that the New Testa- 
ment no where else displays. Is it probable, that a revelation from heaven is 
made to inform us that the attributes of a being are with that being ; or 
what can be thought of the assertion, that the loisdom or power of God, is 
God himself? 

"Let us proceed, now, to the second clause, ' and the Logos was with God;* 
i. e. as all agree, with God the Father. Compare verses 14 and IS ; also chap, 
xvii. 5, and I John i. 1,2; which make the point clear. Is this expression 
capable of any tolerable interpretation, without supposing that the Logos, who 
was with God, was in some respect or other different, or diverse from that 
God, with whom he was? This Logos was the same that became incar- 
nate, ver. 14 ; that made the most perfect revelation of the will and cha- 
racter of God to men, ver. 18 ; and was called Christ. He was therefore, 
in some respect, diverse from the Father, and therefore by no means to be 
confounded with him. The phrase, ' and the Logos was with God,' amounts 
to asserting that the Logos was most intimately connected with God. See 
John i. 18, where the only begotten is said to be in the bosom of the Father, 
which is a phrase of similar import to the one under consideration. 

" ' And the Logos was God.' It is said, that ' Theos is destitute of the article, 
and therefore cannot designate the Divine Being, who is Supreme.' This ob- 
servation, however, is far from being justifiable, either by the usage of the 
sacred writers, or the principles of Greek syntax. Anions instances where the 
Supreme God is certainly designated, and yet the article i? omitted, the in- 
quirer may consult the very chapter in question, ver. 6, 13, 18 ; also, Mat. xix. 






JO HN, I. 

3 All e things were made by him ; and without him 
was not any thing made that was made. 

4 In- him ' was life ; and the life was the light ° of men. 

5 And the light shineth in h darkness ; and the dark- 
ness comprehended iit not. 

6 TT There was a man J sent from God, whose name 
was John. 

7 The same came for a witness, to bear witness of 
the Light, that all men through him might believe. 

8 He k was not that Light, but was sent to bear wit- 
ness of that Light. 

9 That was the true i Light, which lighteth every 
man that ccmeth into the world. 

10 He was in the world, and the world was made by 
him, and m the world knew him not. 

11 He "came unto his own, and his own received 
him not. 

12 But as many ° as received him, to them gave he 
p power to become the sons of God, even to them 
^ that believe on his name : 

13 Which were r born, not of blood, nor of the will 
of the flesh, nor of the will of man, but of God. 

14 IT And the Word s was made flesh, and dwelt 



239 

A. M. t. 
B. C. 4004. 

e Ps.33.6. 

Ep.3.9. 
f c.5.26. 

1 Tn.5.11. 
g c 3.12. 
h c* ,9. 
i I Cc, i. !■»• 
A. M. 3999. 

B. C. 5. 

j Lu.3.2,3. 
K Ac.19.4. 
1 Is.49,6. 
m ver.5. 

n Ac.3.26. 

13.46. 
o Is. 56. 4, 5. 

Ro.8. 14, 

15. 

1 Jn.3.1. 

p or, the 

rigid, or, 
■privilege. 

q Ga.3.26. 

r Ja.1.18. 

s Lu.1.35. 
lTi.3.16. 



26. Luke xvi. 13. John ix. 33 ; xvi. 30. Rom. via. 8. 1 Co. i. 3. Gal. i. 1. 
Ephes. ii. 8. Heb. ix. 14. Besides, every reader of Greek knows, that where 
the subject of a proposition has the article, the predicate omits it. 

" I understand John as affirming, that the Logos was God, and yet was with 
God ; viz. that he was truly divine, but still divine in such a manner, that 
there did exist a distinction between him and the Father. I take the word 
God, in one case, to mean, as in a great number of cases it does mean, God as 
Fathev ; in the other case, I regard it as a description of Divine Being, of the 
Divinity, without reference to the distinction of Father ; a use which is very 
common." 

Vcr. 3. All thing's xoere made by him.—"' The all things which the Logos 
created, means, (as common usage and the exigency of the passage require,) 
the universe. ; the worlds material and immaterial. (Ver. 10.) Here, conse- 
quently, in the first chapter of John, is a passage in which, beyond all reason- 
able doubt, Christ is called God ; and where the context, instead of furnishing 
us with reasons for understanding the word God in an inferior sense, (as is 
usual, when this designation is applied to inferior beings,) has plainly and un- 
equivocally taught us, that this God, who was the Logos, created the uni- 
verse. The Bible every where appeals to creative power, as the peculiar and 
distinguishing prerogative of the Supreme God ; and attributes it solely to 
Jehovah. Read Gen. ii. 2, 3. Ex. xx. 11. Is. xliv. 24. Je. x. 12. Ps. viii.,3, 4. 
cii. 25, and other passages of the same tenor. Read Isaiah xl., and onward, 
where God by his prophet makes a most solemn challenge to all polytheists, 
to bring the objects of their worship into competition with him ; and declares 
himself to be distinguished from them all, by his being " the Creator of the 
ends of the earth," (v. 28 ;) and by his having formed and arranged the 
heavens, (v. 26.)"— Stuart's Letter's to Channing. 

Ver. 5. The darkness comprehended it not.— Doddridge, " apprehended it 
not." — Campbell, " admitted it not." The allusion seems to be to air, so 
gross and foul as to extinguish any light (link or torch) that maybe introduced 
into it. 

Ver. 7. That all men* through him—i. e. all who heard his testimony— 
might believe— -In Jesus. 

Ver. 9. Which lighteth every man that cometh, Sec— Doddridge, " which 
coming into the world enlighteneth every man." — " He that cometh," was a 
periphrasis for the Messiah. See ch. vi. 14, &c. 

Ver. 10. Knew hi?n not.— They neither knew nor acknowledged him, as 
the word often means. 

Ver. 11. He came unto his own, and his own, &c— The word "own," in 
the first instance, is neuter ; in the second, masculine ; it is, therefore, pro- 
perly rendered by Campbell, " He came unto lus own (land,) and his ow.n 
(people) received him not." See Lirke xx. 9—16. 

Ver. 14. The Word ioas made Jlnsh.— Campbell, " became incarnate," 



240 

A. M 2399. 
II. C. 5. 



t 2 Pel. 17. 
LJn.1.1,2. 

u Ps.45.2. 
Col. 2.3,9. 

A.M. 4030. 
A. D. 26. 

v Mat.3.13, 
&c. 

w c.3.34. 

x Ps.85.10. 
Ro.5.21. 

j y Ex. 33.20. 
Vfi.6.16. 

a Un.4.9. 

a Lu. 6.1 5, 

&c. 

b or, a 
prophet. 



JOHN, I. 

among us, (and * we beheld his glory, the glory as of the 
only begotten of the Father,) full "of gpace and truth. 

15 1T John v bare witness of him, and cried, s? ying, 
This was he of whom I spake, He that cometh after 
me is preferred before me:- for he was before me. 

16 And of his fulness w have all we received, and 
grace for grace. 

17 For the law was given by Moses, but grace x and 
truth came by Jesus Christ. 

18 No man hath seen God y at any time ; the z only 
begotten Son, which is in the bosom of the Father, 
he hath declared him. 

19 IT And this a is the record of John, when the Jews 
sent priests and Levites from Jerusalem to ask him, 
Who art thou ? 

20 And he confessed, and denied not ; but confessed, 
I am not the Christ. 

21 And they asked him, What then 1 Art thou Elias ? 
And he saith, I am not. .Art thou b that prophet? 
And he answered, No. 



which is doubtless the true sense, though not so simple. The word made, >s 
the same that is used ver. 3 ; it is of very extensive use, and in most of iis 
senses is applied to Christ. Ver. 3 and 10, Schleusner understands it of 
creation : so also Heb. xi. 3. James iii. 9. It is also applied to his incarnation, 
"made of a woman," Gal. iv. 4 ; to his being " made," or constituted, " a pro- 
phet," Luke xxiv. 19 ; and in various other ways. And dwelt— Literally, 

"tabernacled." (So Wesley.) Campbell, "sojourned." See Heb. xi. 9. 
But Doddridge thinks it an allusion to the Shechinah or (divine) glory which 
resided in the tabernacle. 

The incarnation of the Son of God was doubtless anticipated under the Pa- 
triarchal dispensation. Abraham, and other Old Testament believers, by faith 
f»aw " his day," and rejoiced in it. (Chap. viii. 56.) From them the doctrine 
spread among the heathen, all whose deities became occasionally incarnate ; 
but the most extraordinary notions of this kind are to be found among the Hin- 
doos. According to them, Veeshnu (or Chreeshna) was nine times incarnate, 
for various great and important purposes, of which the last was, to put an end 
to human sacrifices. See " Dictionary of Religions," 3d edition, under Hin- 
doos. Full of grace and truth. — Grace and truth, the sum of that emana 

tion of divine fulness, called in Scripture, the glory of God. — Edwards. 

Ver. 15. John bare witness, &c — Campbell includes this verse in a paren- 
thesis, and connects the 16th with the 14th, thus,— The Word was " full of 

grace and truth ;" and " of his fulness have all we received," &c. He was 

before me. — Though the Greek protos, is sometimes used for pre-eminence 
(as Lardner shows,) yet as the preceding clause (■" he that cometh after me"), 
refers to time, it seems far the most natural to understand this in the same 
manner as Doddridge does, "He existed before me." This verse seems in 
anticipation of verse 19 See verse 30. 

Ver. 16. Grace for grace. — The Greek preposition (anti) rendered for, is 
capable of various acceptations ; we shall mention only two, which we think 
most probable. " Grace for grace" is then either, 1. Grace upon grace ; so 
Doddridge, Wesley, and others ; or, 2. Grace answering to grace. See Park- 
hurst. 

Ver. 17. Law was given, &c— The law given by Moses was either the mo- 
ral law, and that had no grace ; The soul that sinneth, it shall die," (Eze. 
xviii. 4;) or it was the ceremonial law, and that bad no truth; that is, no 
reality ; for it was only " the shadow of good things to come," of which Christ 
was the substance. (Heb. x. 1, &c.) 

Ver. 13. He hath declared him.— Doddridge and Campbell, " Hath made 
him known." Compare chap. vi. 46. 

Ver. 19. Levites.— The posterity of Levi— appointed by the Mosaic law, to 
be the ministers or servants of the priests. 

Ver. 21. Art thou Elias? And he saith. lam not.— He was not Elijah come 
from the invisible world, as the Jews doubtless meant ; (for such was their ex- 
pectation ;) yet he was the Elias intended by the prophet Malachi. Mat. xi. 
1—19. That prophet. — The Greek is more accurately rendered by Camp- 
bell, "The Christ," and " The Prophet." See Deut. xviii. 15. 






241 

A. M. 4030. 
A. D. 26. 

c Mat.3.3. 
Mu.1.3. 
Lu.3.4. 
c.&28. 



JOHN, I. 

22 Then said ihey unto him, Who art thou ) that we 
may give an answer to them that sent us. What 
sayest thou of hyself? 

23 He c said, I am the voice of one crying in the 
wilderness, Make straight the way of the Lord, as 
said the d prophet Esaias. 

24 And they which were sent were of the Phari- 
sees. 

25 And they asked him, and said unto him, Why 
baptizest thou then, if thou be not that Christ, nor 
Ehas, neither that prophet ? 

26 John answered them, saying, I baptize with 
water : but there standeth e one among you, whom ye 
know not ; 

27 He it is, who coming after me is preferred before 
me, whose shoe's latchet T am not worthy to unloose. 

28 These things were done in f Bethabara beyond 
Jordan, where John was baptizing. 

29 IT The next day John seeth Jesus coming unto 
him, and saith, Behold the Lamb °of God, which 
h taketh i away the sin of the world. 

30 This is he of whom I said, After me cometh a 
man which is preferred before me : for he was before 
me. 

31 And I knew him not : but that he should be made 
manifest to Israel, therefore am I come baptizing with 
water. 

32 And John bare record, saying, I saw the Spirit 
descending from heaven like a dove, and it abode 
upon him. 

33 And I knew him not : but he that sent me to 
baptize with water, the same said unto me, Upon 
whom thou shalt see the Spirit descending, and re- 
maining J on him, the same is he which baptizeth 
k with the Holy Ghost. 

Ver. 27. Preferred before me.— -This conduct of John reminds us of the Pa- 
ean philoaopher, Antisthenes, who kept a school of rhetoric ; but, when he 
heard Socrates, he shut up his school, and told his pupils, " Go seek for your- 
selves a master, I have found one ;" but John did better ; when he had found 
a master tor himself, he recommended him to all hi3 followers. 

Ver. 28. In Bethabara. — Campbell reads, "in Bethany:" and adds, that 
" the MS8. whichread Bethany, are, both in number and in value, more than 
a counterpoise to those in which we find the vulgar reading (Bethabara.) Add 
to these, the Vulgate, the Saxon, and both the Syriac versions," &c. So Gries- 
bach. Bethany signifies a ferry house ; but this Bethany was not where La- 
zarus and his sisters lived, but beyond, or " upon the Jordan," where probably 
a ferry-boat was stationed. 

f Ver. 31. Ikneio him not. — This is differently explained. Doddridge says, 
'' kne^v him not" personally, which seems difficult to believe, since all the 
mule branches of families used to meet at the three great feasts at Jerusalem, 
which we know Jesus was accustomed to attend ; and Zacharias, the father 
of John, being a priest, would naturally bring up his family in that duty. Camp- 
bell thinks that John might have known Jesus to be a prophet, yet not the 
Messiah ; but being himself a prophet, even supposing he had not heard of his 
miraculous conception, or early devotedness to God, (which is scarcely proba- 
ble,) he must have naturally suspected that he was the person to whom he 
was appointed forerunner. 

Ver. 33. I knew him not. — There seems to have been a special providence 
in the circumstance of John and Jesus being brought up at such a distance — 
one in the desert of Judea, and the other in Lower Galilee (not less than 60 
or 70 miles apart,) and never seeing each other, but at the three great festival*, 
which cut off all reasonable suspicion of confederacy or collusion. 



d Is.40.a 



e Mal.3.1. 



f Ju.7.24. 



g Ex.12.3. 
Is.53.7,11. 
Re.5.6. 



h or, near eth 
He.9.23. 



i Ac.13.39. 
1 Pe.2.24. 
Re. 1.5. 



! c.3.34. 



k Act. 5. 

2.4. 



21 



242 

A. M. 4030. 
A. D. '& 



1 or,abidesl. 



m Thai, was 
l~&.y hours 
before 
mgird 



n :>r, lie 
anointed. 



o Mat. 16. 18 



p or, Peter. 



q Lu..''4.27, 

44. 



r c.7.41. 



JOHN, I 

34 And I saw, and bare record that this is the Son of 
God. 

35 ^T Again the next day after John stood, and two 
of his disciples ; 

36 And looking upon Jesus as he walked, he saith, 
Behold the Lamb of God ! 

37 And the two disciples heard him speak, and they 
followed Jesus. 

33 Then Jesus turned, and saw them following, and 
saith unto them,, What seek ye? They said unto him, 
Rabbi, (which is to say, being interpreted, Master,) 
where i dwellest thou 7 

39 He saith unto them, Come and see. They came 
and saw where he dwelt, and abode with him that 
day : for it was about ™ the tenth hour. 

40 One of the two which heard John speak, and fol- 
lowed him, was Andrew, Simon Peter's brother. 

41 He first findeth his own brother Simon, and saith 
unto him, We have found the Messias, which is, being 
interpreted, "the Christ. 

42 And he brought him to Jesus. And when Jesus 
beheld himy he said, Thou art Simon the son of Jona : 
thou ° shalt be called Cephas, which is by interpreta- 
tion, p A stone. 

43 IF The day following Jesus would go forth into 
Galilee, and findeth Philip, and saith unto him, Fol- 
low me. 

44 Now Philip was of Bethsaida, the city of Andrew 
and Peter. 

45 Philip findeth Nathanael, and saith unto him, We 
have found him, of whom Moses <J in the law, and the 
prophets, did write, Jesus of Nazareth, the son of 
Joseph. 

46 And Nathanael said unto him, r Can there any 
good thing come out of Nazareth 1 Philip saith unto 
him, Come and see. 



Ver. 34 i The Son of God.— The evidence which John gave concerning Je- 
sus, is cfiiefly confined to two points : — 1. The divinity of his character, as 
" the Son of God ;" and, 2. The efficacy of his atonement, as being " The 
Lamb of God, which taketh away the sins of the worJd." These great truths 
should never be lost sight of by a preacher of the cross, as being the founda- 
tion of the Christian system. 

Ver. 36. Behold the Lamb. — [An allusion to the morning and evening sacri- 
fice, which typified the lamb of God, who should bear away the sins of the 
world. \—Bagster. 

Ver. 39. About the tenth hour.— Supposing these hours to be reckoned ac- 
cording to the Roman method, from six in the morning, they bring us to four in 
the afternoon, which our translators, in their marginal note, remark, was two 
hours before night, reckoning their day from six to six. 

Ver. 42. Son of Jona— Or Jonas ; probably an abridgement of Joanna, or 
John. Cephas— -In Syriac, agrees with Peter, in Greek, (soour English mar- 
gin.) both signifying a stone. See note on Mat. xvi. 17—20. 

Ver. 43. The day following— Ox " on the morrow," or " next time;" for the 
word "day" need not be taken strictly. 

Ver. 44. Bethsaida— Was at this time a poor fishing vilhge on the Jake of 
Gennesareth. 

Ver. 45. Nathaniel.— Supposed to be the same as Bartholomew, mentioned 
by. Luke vi. 14. He is remarkable for his artlessness and simplicity of cha- 
racter. For his ready acknowledgment of Christ as King of Israel, and for his 
piety. 

Ver. 46. Nazareth. — This was a town of Lower Galilee, about two leagues 
East from Mount Tabor. It bore a bad character, even among the Galileans, 



JOHN, II. 



243 t| 



47 Jesus saw Nathanael coming to him, and saith of 
him, Behold s an Israelite indeed, in whom is no guile ! 

48 Nathanael saith unto him, Whence knowest thou 
me? Jesus answered and said unto him, Before that 
Philip called thee, when thou wast under the fig tree, 
I saw t thee. . 

49 Nathanael answered and saith unto him, Rabbi, 
thou u art the Son of God ; thou art the King * of 
Israel. . _ 

50 Jesus answered and said unto him, Because I said 
unto thee, I saw thee under the fig tree, believest 
thou ? thou shalt see greater things than these. 

51 And he saith unto him, Verily, verily, I say unto 
you, Hereafter ye shall see heaven w open, and the 
angels x of God ascending and descending upon the 

Son of man. 

CHAPTER II. 

1 Christ turneth water into wine, 12 deoarteth into Capernaum, ana to Jerusa- 
lem, 14 where he purgeth the temple of buyers and sellers. 19 He foretelleth 
his death and resurrection. 23 Many believed because of his miracles, but he 
would not trust himself with them. 

AND the third day there was a marriage in Cana 
a of Galilee ; and the mother of Jesus was there : 

2 And both Jesus was called, and his disciples, to the 
b marriage. 

3 And c when they wanted wine, the mother of Jesus 
saith unto him, They have no wine. 

4 Jesus saith unto her, Woman, what have I to do 
with thee ? mine hour is not yet come. 

5 His mother saith unto the servants, Whatsoever 
d he saith unto you, do it. 

6 And there were set there six water-pots of stone, 
after the manner of the purifying of the Jews, con- 
taining two or three firkins apiece. 



A. M. 4030. 
A. D. 26. 



s Ps.32.2. 
Ro.2. 28,29 



t Ps.139.1,2. 

r. Mat. 14.33 
c.20. 28,29. 

v Mat.215. 
27.11. 

w Eze.1.1. 



x Ge.28.12. 
Da.7.9,10. 
Ac. 1.10, 
11. 



CHAP. 2. 



A. M. 4031. 
A. D. 27. 



a J os. 19.28. 
c.4.46. 



b He. 13. 4. 

c Ec.10.19. 
Is.24.11. 

d Lu. 5.5,6. 



which is fully justified by the treatment which our Lord himself received from 
them, Luke iv. 28, 29. This is one instance in which our Saviour " made him- 
self of no reputation." 

Ver. 51. Verily, verily.— Greek, Amen, Amen, which is, in fact, a Hebrew 
word, signifying "certainly," or "in truth;" but it is remarkable that John, 
in adopting this word, always doubles it, while the other Evangelists use it 
singly ; a circumstance we can account for only from the earnestness of hi? 
manner. Angels .... ascending' and descending, to wait, <fcc— So Dod- 
dridge. But Campbell renders it, "ascending from. . . .and descending 
upon." Several instances of this nature occurred to the apostles (of whom we 
have reckoned Nathanael to be one) during their master's life ; but the grand 
instance of it was at his ascension, (Acts i. 11.) to be exceeded only at the day 
ofjudgment. 

Chap. II. Ver. 1. Cana of Galilee.— A small town, four or five miles from 



Nazareth. 

Ver. 4. Woman.— It is evident that there is nothing disresoectful in this address, 
as it was used by our Lord on the most affecting of all occasions, and when he 
evinced his exquisite sympathy and tender regard for this very parent, ch. xix. 
26. Xenophon puts it into the mouth of a Persian chief, when consoling a cap- 
tive lady of the highest rank. Augustus is made to use it to Cleopatra, and An- 
tenor to Helen. It may, therefore, be considered is equivalent to Madam. See 

Orient. Lit. No. 1337. What have I to do with theel—Parkhurst and 

Campbell, " What hast thou to do with me?" The expression, though cer- 
tainly no. disrespectful, implies reproof: " Why dost thou interfere?" Mine 

hour is not yet come — i. e. The time for me to act is not yet come. 

Ver. 6. Two or three firkins. — This is an English measure, unknown to the 
Greeks or Jews. Doddridge, Campbell, and others, suppose the Hebrew Baths 
to be intended, which are reckoned to contain from four to seven gallons each ; 
but it v.ere better to leave it indefinite — measures. 



244 



JOHN, IT. 



A. M. 4031. 
A. D. 27. 



e Ec.9.7. 



f Ro.13.7 



e Psll9. 
" 100. 
c.7.17. 



h Ps.104.15. 
Pr. 9.2.5. 



i c.1.14. 

j Un.5.13. 
k Ex. 12.14. 



ver.23. 
c 5.1; 6.4. 
11.55. 



mMat.21.12 
Ma. 11.15 
Lu. 19.5.4. 



7 Jesus saith unto them, Fill the water-pots with 
water. And they filled them up to the brim. 

8 And he saith unto them, Draw e out now, and bear 
unto the governor f of the feast. And they bare it. 

9 When the ruler of the feast had tasted the water 
that was made wine, and knew not whence it was, 
(but the s servants which drew the water knew,) the 
governor of the feast called the bridegroom, 

10 And saith unto him, Every man at the beginning 
doth set forth good wine ; and when men have well 
drunk, then that which is worse : but thou hast kept 
the good h wine until now. 

1 1 This beginning of miracles did Jesus in Cana of 
Galilee, and manifested i forth his glory ; and his dis- 
ciples believed j on him. 

12 IT After this he went down to Capernaum, he, and 
his mother, and his brethren, and his disciples : and 
they continued there not many days. 

13 IT And the Jews' passover k was at hand, and 
Jesus l went up to Jerusalem, 

14 And found m in the temple those that sold oxen 
and sheep and doves, and the changers of money 
sitting : 

15 And when he had made a scourge of small cords, 
he drove them all out of the temple, and the sheep, 
and the oxen; and poured out the changers' money, 
and overthrew the tables ; 

16 And said unto them that sold doves, Take these 
things hence; make not my Father's house a house 
of merchandise. 



Ver. 8. The governor of the feast— i. e. the president or chairman, whose 
duty on such occasions is described by the author of Ecclesiasticus, chap, xxxii. 
I. The Greek term is architriclinos, who sat at the head of the table, which 
was shaped like the Greek letter 11, as represented by ancient painters. The 
architriclinos superintended the arrangements and preparations of the feast, and 
passed around among the guests to see whether they were all supplied. He usu- 
ally '''as not one of the guests, and did not recline with them at the table. 
Compare note on Mat. xxvi.20. 

Ver. 9. When the ruler— Ox governor ; it is the S3me word. 

Ver. 10. When men have well drunk.— Doddridge, "drank plentifully;" 
Campbell, "largely," or "freely," which last term seems best. TheLXX. use 
the same word in Gen. xliii. 34. Sol. Song v. 1. Hag. i. 6 ; in none of which 
does it imply intoxication. 

Ver. 11. Cana— \ Cana, a town of Galilee, now called Cane Galil, or Ke- 
pher Kenna, is situated, according to the authority of modern travellers, be- 
tween fifteen and sixteen miles west of Tiberias, about six miles S. E. of Se- 
phoris orSafoury, and between four and five miles N. E. by E. of Nazareth. It 
is a neat little village, pleasantly situated on the descent of a hill, facing the 
south-west, with a copious spring, surrounded with plantations of olive and other 
fruit trees ; and contains about 300 inhabitants, chiefly Catholic Christians. 
Pococke saw a large ruined building, the walls of which were entire, and 
which they said occupied tha site of the house of the marriage. Near it was a 
large new Greek church ; and on the south side of the village, near the foun- 
tain, there were the ruins of another church, dedicated to St. Bartholomew, 
and said to have been his house.]— Bagster. 

Ver. 15. Of small cords— i. e. the cords that had been employed to tie up 

the cattle. Oxen.— Campbell, "cattle." Oxen (properly speaking) being 

castrated animals, could not be sacrificed. The common idea that Jesus 
scourged the money changers is unfounded. The scourge, as is evident from 
the original, was used only in driving the sheep and oxen from the temple. 

Ver. 16. A house of 'merchandise.— Doddridge and Campbell, " traffic"— a 
public market : and the extent of that market may be judged of from what Jo- 
sephus tells us, that at one passover the Jews sacrificed 256,500 victims of dif- 



JOHN, III. 



245 



17 And his disciples remembered that it was n writ- 
ten, The zeal of thy house hath eaten me up. 

18 IT Then answered the Jews and said unto him, 
What sign ° showest thou unto us, seeing that thou 
doest these things ? 

19 Jesus answered and said unto them, Destroy p this 
temple, and in three days I will raise it up. 

20 Then said the Jews, Forty and six years was 
this temple in building, and wilt thou rear it up in 
three days ? 

21 But he spake of the temple i of his body. 

22 When therefore he was risen from the dead, his 
| disciples remembered r that he had said this unto 

them ; and they believed the scripture, and the word 
which Jesus had said. 

23 IT Now when he was in Jerusalem at the pass- 
over, in the feast day, many believed in his name, 
when they saw the miracles which he did. 

24 But Jesus did not commit himself unto them, be- 
cause he s knew all men, 

25 And needed not that any should testify of man : 
for he knew what was in man. 

CHAPTER III. 

1 Christ teacheth Nicodernus the necessity of regeneration. 14 Of faith in his 
death. 16 The great love of God towards the world. 18 Condemnation for 
unbelief 23 The baptism, witness, and doctrine of John concerning Christ. 

THERE was a man of the Pharisees, named a Nico- 
demus, a ruler of the Jews : 

2 The same came to Jesus by night, and said unto 
him, Rabbi, we know that thou art a teacher come 
from God : for bno man can do these miracles that 
thou doest, except c God be with him. 

3 Jesus answered and said unto him, Verily, verily, I 
say unto thee, d Except a man be born e again, ne 
cannot see the kingdom of God. 



A. M. 4031. 
A. D. 27. 



n Ps.69.9. 

oMat.12.3S, 
&c. 
c.6.30. 

p Mat.26.61 
27.40. 

q Ep.2.21,22 
Col.2.9. 
He.8.2. 

r Lu.24.8. 

s 1 Sa.16.7. 
1 Ch.23.9. 
29.17. 
Je. 17.9,10 
Mat. 9. 4. 
c.16.30. 
Ac. 1.24. 
Re.2.23. 



CHAP. 3. 

a c.7.50,51. 
19.39. 

b c.9.16.33. 
Ac. 2.22. 

c Ac. 10. 38. 

d c.1.13. 

Ga.6.15. 
Ep.2.1. 
Tit. 3. 5. 
Ja.1.18. 
1 Pe.1.23. 
1 Jn.2.29. 
3.9. 

e or, from 
above. 



ferent kinds, which amount to more than 32,000 daily. It is possible, how- 
ever, that Josephus exaggerated, as well as the Jews : he mentions, that He- 
rod, in his 15th year, in repairing the temple, doubled the space of ground 
which had enclosed it, which will account for this large market. See Lard- 
ner's Cied. ii. 290. 

Ver. 20. Forty and six years.— A difficulty has been felt in making out the 
"forty and six years" here mentioned, since, by the account of Josephus, it 
was built within eight or nine. Lardner remarks, however, that this refers to 
what Herod did at his own expense ; but the Jews were continually adding 
improvements and embellishments, as late as A. D. 65, within a few years of 
its final destruction by Titus. Yet they, as well as the Christians, called this 
the second temjXe. 

Ver. 25. Knew what icasin man. — The knowledge of the most intimate se- 
crets of the heart is ascribed to Christ. 

Chap. III. Ver. 1. Nicodemus— Was not only a ruler, or magistrate of 
the Jews, but from chap. vii. 50. of this gospel, has been generally considered as 
a member of the Sanhedrim, or great council of Jewish rulers. He rarne to Je- 
sus by night, partly, perhaps, for the sake of privacy ; and partly, because then 
less liable to be interrupted, either by his own friends, or Jesus's disciples. 

Ver. 3. Except a man be born again.— So ver. 7. The Greek ianothen) is 
ambiguous, and means either " again," or " from above ;" and some exposi- 
tors prefer the latter interpretation, which it is clear the word bears, both in 
verse 31, of this chapter, and in ch. xix. 11. " But that the common version is 
here preferable, (says Dr. Campbell,) is evident from the answer given by Ni- 
codemus, which shows that he understood it no otherwise than as a second 
birth. And let it be remembered, that in the Chaldee language spoken by our 
Lord, there is not the same ambiguity which we find in the Greek." The old- 



246 



JOHN, III. 



A. M. 403!. 
A. D. 27. 

f Ma. 16. 16. 
Ac. 2.33. 



g Ro.8.2. 
1 Co.2.12. 



I: 1 Co. 15. 
47..49. 
2 Co.5 17. 



or, from 
above. 



J 1 Co. 2. 11. 



k Jn.1.1.. 
3. 



1 Ep.4.9,10. 



mNu.21.9. 



4 Nicodemus saith unto him, How can a man be 
born when he is old 1 can he enter the second time 
into his mother's womb, and be born? 

5.!esus answered, Verily, verily, I say unto thee, Ex- 
cept a man be born of f water and of the s Spirit, he 
cannot enter into the kingdom of God. 

6 That h which is born of the flesh is flesh ; and that 
which is born of the Spirit is spirit. 

7 Marvel not that I said unto thee, Ye must be born 
i again. 

8 The wind bloweth where itlisteth, and thou hear- 
est the sound thereof, but canst not tell whence it Co- 
meth, and whither it goeth : so Jis every one that is 
born of the Spirit. 

9 Nicodemus answered and said unto him, How can 
these things be ? 

10 Jesus answered and said unto him, Art thou a 
master of Israel, and knowest not these things? 

11 Verily, verily, I say unto thee, k We speak that we 
do know, and testify that we have seen ; and ye re- 
ceive not our witness. 

12 If I have told you earthly things, and ye believe not, 
how shall ye believe, if I tell you of heavenly things ? 

13 And i no man hath ascended up to heaven, but he 
that came down from heaven, even the Son of man 
which is in heaven. 

14 IT And m as Moses lifted up the serpent in the wil- 
derness, even so must the Son of man be lifted up : 

est versions concur in the former interpretation, which is also clearly the sense 
of the word in Gal. iv. 9. 

Ver. 5. Except a man be born of water and of the Spirit— i. e. except a 
man be born not only of water, but also of the Spirit. Christian baptism, strictly 
speaking, was not yet instituted ; the only baptism known to Nicodemus was 
that of proselytism, which had been long practised by the Jews, and was now 
practised both by John and Jesus ; but are the advocates or" baptismal regene- 
ration prepared to say, that John's baptism was attended with a regenerating 
power? or that it was necessary to salvation ? For our parts, without under- 
valuing any divine ordinance, we are far from thinking either of the Christian 
Sacraments by any means absolutely essential to salvation, though certainly 
highly important in their proper place. So are there many things highly im- 
portant to our health and comfort in the present life, which are by no means 
necessary to our existence. It is not certain that material water is at all 
meant, any more than material fire was intended by the Jiery baptism which 
our Lord promised to his disciples, Luke iii. 16. Water, and fire, and air, Hie 
great purifying agents in nature, are all used as emblems of the Spirit's influ- 
ences on man ; so " the washing of water by the word," and " the washing of 
regeneration," are explained by some of our best commentators and divines, of 
the purifying influences of the Spirit, by-means of the written or preached word. 

Ver. 8. The loind bloweth.— Not only does the same word stand for both 
wind and spirit, in the Hebrew, but also in the Greek and Latin. " It is invisi- 
ble ; we hear the noise it makes, but cannot discover what occasions its rise oi 
fall. It is known to us solely by its effects. Just so it is with this second 
birth. The Spirit himself, the great agent, is invisible; his manner of opera- 
ting is beyond our discovery ; but the reality of his operation is perceived by the 

effects produced on the disposition and life of the regenerate." — Campbell. 

Where it listeth.—i. e. chooseth. 

Ver. 10. Art thou a master. —Campbell, "The Teacher (didaskalos) of Is- 
rael," intimating, by the emphatic article in Greek, that he was eminent for 
learning and talent, as a teacher of religion. 

Vef. 14. And as Moses. — As the serpent was raised up on high to the view of 
Israel, so must the Son of man be lifted up on the cross, that is, crucified ; and 
thus become the standard of salvation : by these means, eventually, all nations 
shall be drawn unto him, that is, to believe on him ; as he says, chap. xii. 32 ; 
"And I, if I be lifted up, will draw all men unto me." 



JOHN, III. 



547 



1 



15 That whosoever n believeth in him should not pe- 
rish, but have eternal life. 

16 ff For ° God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life. 

17 For p God sent not his Son into the world to con- 
demn the worja ; but that (he world through him 

_ht be saved. 

18 IT He q that believeth on him is not condemned : 



mig 



A. M. 4031. 
A. D. 27. 

n ver.3C. 
He.7.25. 

o Un.4.9. 

p Lu.9.56. 

q C.6.4C 47. 



r c. 1.4,9. 
11. 



s Job 24. 13, 
17. 

Pi. 4. 18, 
19. 

t or, dis- 
covered. 



u I Jn.1.6. 
v 3Jn.U. 

w c.4.2. 

x 1 Sa.9 4. 

y Mat.3.5, 
6. 

r. Mat. 14.3. 



but he that believeth not is condemned already, be- 
cause he hath not believed in the name of the only be- 
gotten Son of God. 

< 19 And this is the condemnation, that light r is come 
into the world, and men loved darkness rather than 
light, because their deeds were evil. 

20 For everyone that doethevil hateth the light, nei- 
ther s cometh to the light, lest his deeds should be t re- 
proved. 

21 But he that doeth" truth cometh to the light, that 
his deeds may be made manifest, that they are wrought 
v in God. 

_ 22 11 After these things came Jesus and his disciples 
into the land of Judea; and there he tarried with 
them, and w baptized. 

23 IT And John also was baptizing in iEnon near to 
x Salim, because there was much water there: and 
y they came, and were baptized. 

24 For z Jonn was not yet cast into prison. 

25 IT Then there arose a question between some of 
John's disciples and the Jews about purifying. 

Ver. 16. For God so loved, &c. — Mr. Nott, missionary in the South sea 
Islands, was on one occasion reading a portion of the Gospel of John to a num- 
ber of the natives. When he had finished the sixteenth verse of the third chap- 
ter, a native, who had listened with avidity and joy to the words, interrupted 
him, and said, " What words were those you read? What sounds were those I 
heard? Let me hear those words again?" Mr. Nott read again the verse, 
" God so loved," &c, when the native rose from his seat, and said, " Is that 
true? Can that be true? God love the world, when the world not love him. 
God so lo\s the world, as to give his Son to die, that man might not die. Can 
that, be true?" Mr. Nott again read the verse, " God so loved the world," &c. 
told him it was true, and that it was the message God had sent to them, and 
that whosoever believed in him, would not. perish, but be happy after death. 
The overwhelming feelings of the wondering native were too powerful for ex- 
pression or restraint. He burst into tears, and as these chased each other down 
his countenance, he retired to meditate in private on the amazing love of God, 
which had that day touched his soul ; and there is every reason to believe he 
was afterwards raised to share the peace and happiness resulting from the love 
of God shed abroad in his heart. 

Ver. 20. For every one that doeth evil.— The meaning of which is— 
wicked men hate and rejeet God's truth, but good men love and receive it into 
their hearts, and rejoice in its purifying influence. If then we find that any 
system of doctrine is generally embraced by the wicked and rejected by the 
righteous, we have strong presumptive evidence that the system is false. 

Ver. 21. He that doeth truth.— Doddridge, "practiseth." See chap. vii. 17. 

Wrought in God — i. e. in the strength of God, or by divine assistance. 

But Campbell and others render it, " Wrought according to God," or accord- 
ing to the divine will. 

Ver. 23. JEnon — The name of a place or fountain. Much water.— Lite- 
rally, many springs, or streams of water. 

Ver. 25. And the Jews. — Campbell says, "Though the common editions 
read Jews, the greater number of MSS.„ among which are some of the most 
valuable, the Syriac, some ancient expositors also, and critics, read in the sin- 
gular— ' John's disciples had a dispute with a Jew,' or 'one of the Jews.' " 



r 



243 



JOHN, IV. 



A. M. 403) 
A. D. 21. 

a c 1.7,15, 

&c. 

b Ps.65.2. 

Is.45.23. 
c 1 Co. 2. 12. 

..14. 

4.7. 

He.5.4. 

J a. 1.17. 

d cr, take 
unto him- 
self. 

e c. 1.20 ,27. 

t Lu.1.17. 
g Ca.4.3..l2 

Je.2.2. 

Eze.16.8. 

Ho.2.19,20 

Mat. 22.2. 

2 Co. '1.2. 

Ep.f,25, 

27. 

R-.21.9. 

h Ta.5.1. 

i u.6.33. 
8.23. 
Ep.1.20, 
SI. 

j ICo. 15.47. 

k cl.ll. 

I Un.5.10. 

m c.7.16. 

n Ps.45.7. 

Is. 11.2. 

59.21. 

c.1.16. 

♦ . ol.l.l9. 

o :vlat.2S.18. 

p Ha.2.4. 
ver. 15,16. 

q Ro.1.18. 



CHAP. 4. 
a r\ 3. 22,26. 



I 26 And they came unto John, and said unto him, 
Rabbi, he that was with thee beyond Jordan, to 
whom. thou a barest witness, behold, the same bapti- 
zeth, and all b men come to him. 

27 John answered and said, A c man can d receive 
nothing, except it be given him from heaven. 

28 Ye yourselves bear me witness, thai I said, e I am 
not the Christ, but that f I am sent before him. 

29 He that hath the s bride is the bridegroom : but 
the friend hof the bridegroom, which standeth and 
heareth him, rejoiceth greatly because of the bride- 
groom's voice : this my joy therefore is fulfilled. 

30 He must increase, but I raws/ decrease. 

31 He that cometh from i above is above all: he ) that 
is of the earth is earthly, and speaketh of the earth : 
he that cometh from heaven is above all. 

32 And what he hath seen and heard, that he testifi- 
eth ; and no k man receiveth his testimony. 

33 He that hath received his testimony hath l set to 
his seal that God is true. 

34 For ™ he whom God hath sent speaketh the words 
of God: for God giveth not the Spirit by measure 
n unto him. 

35 The Father loveth the Son, °and hath given all 
things into his hand. 

36 He p that believeth on the Son hath everlasting 
life : and he that believeth not the Son shall not see 
life ; but the wrath q of God abideth on him. 

CHAPTER IV. 

1 Christ talketh with a woman of Samaria, and rsvealeth himself unto her. 
27 His disciples marvel. 31 He deelareth to them his zeal to God's glory. 
39 Many Samaritans believe on him. 43 He depaxteth into Galilee, and 
healeih the ruler's son that lay sick at Capernaum. 

WHEN therefore the Lord knew how the Phari- 
sees had heard that Jesus made and a baptized 
more disciples than John, 

2 (Though Jesus himself baptized not, but his disci- 
ples,) 



-About purifying. —i. e. about baptism, and other ablutions. So also Dodd- 



ridge. 

Ver. 29. He that hath the bride, &c. — Doddridge, " It is the bridegroom that 
hath the bride." 

Ver. 31. He that cometh from above is above.— Br. Smith, "over" all. 

He that cometh from heaven is above, or " over" all. That Jesus Christ 
"came down from heaven," is, indeed, repeatedly asserted, both by himself 
and his apostles. " He that cometh from above is above (or over) all." Chap, 
vi. 38, " I came down from heaven, not to do mine own will," &c. St. Paul 
also describes the second Adam as " the Lord from heaven," (1 Co. xv. 47 ;l 
and many similar expressions oecur in the New Testament, which piove th£ 
divine pre-existence of our Saviour. 

Ver. 36. He tliat believeth not.— Doddridge, " He that is disobedient." 
Campbell, " He that rejecteth." The word here used (apeithon} is not a mere 
negative, implying a simple want of faith, but a positive disbelief. " '' ff signifies 
(says the judicious Leigh) the want of obedience of faith." Infidelity, it has often 
been remarked, is rather a disease of the heart than of the head. Men easily dis- 
believe what they wish not to be true. When the light offends our eyes, we na- 
turally cbse them, at least partially ; we will see no more than is agreeable. 
And so is it also with our mental eyes : the holy, mortifying truths of the gos- 
pel pain us, and we will not see them. 

Chat" IV. Ver. 1. More disciples than John -Namely, at this period, when 
John's popularity was on the decline, and that of Jesus on the advance. See 
chap. iii. 30 



1 
( 
i 

r 
t 



f 



* 



JJ 



JOHN, IV. 



249 



3 He left Judea, and departed again into Galilee. 

4 And he must needs b go through Samaria. 

5 Then cometh he to a city of Samaria, which is 
called Sychar, near to the parcel of ground that Ja- 
cob gave c to his son Joseph. 

6 Now Jacob's well was there. Jesus, therefore, be- 
ing wearied with his journey, sat thus on the well : and 
it was about the sixth hour. 

7 There cometh a woman of Samaria to draw water : 
Jesus saithunto her, Give me to drink. 

8 (For his disciples were gone away unto the city to 
buy meat.) 

9 Then saith the woman of Samaria unto him, How 
is it that thou, being a Jew, askest drink of me, v/hich 
am a woman of Samaria ? for the Jews have no deal- 
ings <i with the Samaritans. 

10 Jesus answered and said unto her, If thou knewest 
the gift e of God, and who it is that saith to thee, Give 
me to drink ; thou wouldest have asked of him, and 
he would have given thee living f water. 

11 The woman saith unto him, Sir, thou hast no- 
thing to draw with, and the well is deep : from 
whence then hast thou that living water? 

12 Art thou greater than our father Jacob, which 
gave us the well, and drank thereof himself, and his 
children, and his cattle 1 

13 Jesus answered and said unto her, Whosoever 
drinketh of this water shall thirst a 



gain 



A. M. 1031. 
A. D. 27. 

b Lu.2.49. 



c Ge.33.19. 
48.22. 
Jos.24.32. 



d Ac. 10.28. 



e Ep.2.8. 



Is. 12.3. 

41.17,18. 

Je.2.13. 

Zee. 13 1. 

14.8. 

Re.22.17. 



il 



Ver. 4. He must needs go through Samaria. — We need not, as some have 
done, refer Cor the reason of this to the divine decrees, for a single glance at 
any map of Judea will show that this was the direct way, and only to be 
avoided, (as Doddridge remarks.) by along and inconvenient circuit. 

Ver. 5. Called Sychar. — The Jews gave tins name in reproach, meaning the 
country of drunkards, as belonging to the tribe of Ephraim. See Isa. xxviii. I. 
This city was named after Shechem, or Sychar, a son of Hamor the Canaanite, 
and prince of Shechem. It fell to the Levites, and was one of the cities of re- 
fuge— it is now called Naplouse, and has a population of 10,000. 

Ver. 6. Now Jacob's well was there.— [Over Jacob's xoell, the Emperess He- 
lena is said to have built a cfturch in the form of a cross, of which " nothing but 
a few foundations" remained in the time of Maundrell. He states that it is 
situated about one-third of an hour, or about a mile east of Naplosa, the an- 
cient Sychar ; and Buckingham says it is called Beer Samareea, or the Well 
of Samaria, and " stands^ at the commencement of the round vale which is 
thought to be the parcel of ground bought by Jaeob, and which, like the narrow 
valley east of Nablous, is rich and fertile. The mouth of the well itself had an 
arched or vaulted building over it ; and the only passage down to it at this mo- 
ment is by a small hole in the roof." " It is," says Maundrell, " dug in the 
firm rock, and contains about three yards in diameter, and 3z in depth ; five of 
which we found full of water."]— Bagster. Neither Buckingham, nor Dr. E. 

Clarke, seem to doubt the identity of the well. Orient. Lit. No. 1343. Sat 

thus on the ivel I— That i<, says Harmer,a.s a weary traveller. About the 

sixth hour—i. e. Noon. See note on Mat. xxvii. 45. 

Ver. 10. Living water— By living water, the Hebrews evidently understood 
water always in motion, whether in a rising spring, or a flowing stream. Stag- 
nant waters were considered dead— as the Dead sea. But what is this living 
water of which our Saviour speaks? He has himself explained it in a subse- 
quent, discourse to the Jews, wliere, speaking of "rivers of living water," he 
says, 'This spake he of the Spirit which they that believe on him should re- 
ceive." (Chap. vii. 2?.) Under this image two things are intended, instruction 
and consolation, both which are of the most satisfying nature. 

Ver. H. Thou hast nothing to draw xrtth—Rmtwolf, speaking of the well 
of Bethlehem, says, the people that go to dip water are provided with small 
leathern buckets and a line, as is usual in these countries.— Or ient. Cust. 
No. 467. 



250 



JOHN, IV. 



A. M. 4031. 
A. D. 27. 

g e.6.35,. r ,8. 



h c.17.2,3. 
Ro.6.23. 



5 c.7.38. 



o I 48,49 



k Ju.9.7. 



1 De.12.5.. 
11. 
1 Ki.9.3. 



m Mai. 1.11. 
Mat. 13.20 



n 2Ki. 17.29. 



o Is. 2. 3. 
Ro.9.5. 



p Ph.3.& 
q2Co.3.17. 

r c.9.37. 



14 But s whosoever drinketh of the water that I shall 
give h him shall never thirst ; but the water that I 
shall give him shall be in him i a well of water spring- 
ing up into everlasting life. 

15 The woman saith unto him, Sir, give me this wa- 
ter, that I thirst not, neither come hither to draw. 

16 Jesus saith unto her, Go, call thy husband, and 
come hither. 

17 The woman answered and said, I have no hus- 
band. Jesus said unto her, Thou hast well said, I have 
no husband : 

18 For thou hast had five husbands ; and he whom 
thou now hast is not thy husband : in that saidst 
thou truly. 

19 The woman saith unto him, Sir, I perceive ) that 
thou art a prophet. 

20 Our fathers worshipped in this k mountain; and 
ye say, that in Jerusalem lis the place where men 
ought to worship. 

21 Jesus saith unto her, Woman, believe me, the hour 
cometh, when m ye shall neither in this mountain, nor 
yet at Jerusalem, worship the Father. 

22 Ye worship n ye know not what. : we know what 
we worship : for ° salvation is of the Jews. 

23 But the hour cometh, and now is, when the true 
worshippers shall worship the Father in spirit p and in 
truth : for the Father seeketh such to worship him. 

24 God «J is a Spirit : and they that worship him must 
worship him in spirit and in truth. 

25 The woman saith unto him, I know that Messias 
cometh, which is called Christ : when he is come, he 
will tell us all things. 

26 Jesus saith unto her, r I that speak unto thee am 
he. 

27 IT And upon this came his disciples, and marvelled 
that he talked with the woman, yet no man said, What 
seekest thou? or, Why talkest thou with her? 

28 The woman then left her water-pot,and went her 
way into the city, and saith to the men, 



Ver. 18. Is not thy husband. — Mi. Madan supposed that four of her hus- 
bands were deceased, or had been divorced ; that she had married a fifth, and 
deserted him, and now lived with another man. Tiie one she had descried 
must, however, still have been her husband, and the other with whom she 
now lived, our Lord says, was not her husband. 

Ver. 20. Our fathers worshipped in this mountain.— [Mount Gerizim, to 
which the woman probably pointed, and at the foot of which Sychar was 
situated , where Abraham and Jacob had erected altars and sacrificed. On this 
mountain Sanballat had built a temple for them, which was destroyed by John 
VLyrcanus.—Josephus.) — B. SeeDeut. x. 29 jxxvii. 12. The origin of this schism 
was as follows : — Manasseh having been expelled the priesthood for marry- 
ing the daughter of Sanballat, the Moabite, his father-in-law obtained leave 
from Alexander the Great to build a temple on Mount Gerizim, which moun- 
tain they still continued to reverence, though the temple hud been long since 
destroyed. The people were a mixture of Cuthites, and other Pagan nations, 
introduced at various times into the province by various conquerors. See 
2 Kings xvii. 24, 25. It is certain that the Samaritans were always bitter enemies 
to the Jews, as well as the Jews to the Samaritans. See Ne. ii. 10, 19; iv. 
27, &c. and vi. 1, &c. 

Ver. 27. With the looinan.— Campbell, " with a woman." Lightfoot says, 
it was disreputable for any man of respectability to talk publicly with a woman. 



-^9!S- 



JOHN, IV. 



251 



!i 



29 Come, see a man, which told me all things that 
ever I did : is not this the Christ? 

30 Then they went out of- the city, and came unto 



ing. 



31 IT In the mean while his disciples prayed him, say- 
. Master, eat. 

32 Rut -he said unto them, I have meat to eat that ye 
know not of. 

33 Therefore said the disciples one to an3ther, Hath 
any man brought him aught to eat 1 

34 Jesus saith unto them, My s meat is to do the will 
of him that sent me, and to finish l his work, 

35 Say not ye, There are yet four months, and then 
cometh harvest ? behold, I say unto you, Lift up your 
eyes, and leok on the fields ; for they are white already 
to a harvest. 

36 And he that reapeth receiveth wages, and gather- 
eth fruit v unto life eternal : that both w he that sow- 
eth and he that reapeth may rejoice together, 

37 And herein is that saying true, One s soweth, and 
another reapeth. 

38 I sent you to reap that whereon ye bestowed no la- 
bour: other y men laboured, and ye are entered into 
their labours. 

39 IF And many of the Samaritans of that city be- 
lieved on him for the saying z of the woman, which 
testified, He told me all that ever I did. 

40 So when the Samaritans were come unto him-, 
they besought him that he would tarry with them ; 
and. he abode there two days. 

41 And many more believed because of his own 
word ; 

42 And said unto the woman, Now we believe, not 
because of thy saying: a for we have heard him our- 
selves, and know that this is indeed the Christ, the 
Saviour of the world. 

43 1T Now after two days be departed thence, and 
went into Galilee. 

44 For Jesus himself testified, that b a prophet hath 
no honour in his own country. 

45 Then when he was come into Galilee, the Gali- 
leans received him, having seen c all the things that 
he did at Jerusalem at the feast : for d they also went 
unto the feast. 

46 So Jesus came again into Catta'of Galilee, where 
he made e the water wine. And there was a certain 
f nobleman, whose son was sick at Capernaum. 



A. M. 4G31. 
A. D.\7. 

s Job 23.12. 
c6<38. 



t c-17.4. 



« MaU937. 



v R8.-6.aa 



wtCo.3.5..9 



x Mi 6.15. 



y 1 Pe.1.12. 



t. ver.29. 



a c.H.8. 
U«.4.1i. 



•b Mat.13.57. 
Ma.6.4. 
Lu.4,24. 



c -c.^.33. 



d De.I6.16. 



e c."2.1,ll. 



f or, cour- 
tier, or, 
ruler. 



Ver. 35. There are yet four months.— AX this time, it should seem, there 
were about four months unto the harvest ; but he points to another ltarvest 
close approaching, in which lie evidently alludes to the Samaritans, whom the 
woman was now bringing with her, and who being probably dressed m white, 
(as the Asiatics generally are.) gave him occasion to say, " Look on the fields, 
for they are white already unto harvest." 

Ver. 42. The Saviour of the world.— Whether they learned this from Christ 
himself, or from the prophecies of the Old Testament, or from both, is not 
stated. 

Ver. 46. Into Cana of Galilee.— [Br. E. D. Clarke, who visited Cana a 
few years ago, "says, walking among the ruins of a church, we saw large massv 
pots, answering the description given of the ancient vessels of the country 4 



a 



r r 



252 



JOHN, V. 



ti 



A. M. 4031. 
A. D. 27. 

g I Co. 1.22. 



h Mat.8.13. 
Ma.7.29, 
30. 
Lu. 17.14. 



Ps.107.20. 



Ac.16.34. 

18.8. 



CHAP. 5. 



a Le.23.2, 
&c* 

DeJ6.16. 
c.2.13. 



b or, gate. 
Ne.3.1. 
12.39. 



47 When he heard that Jesus was come out of Judea 
into Galilee, he went unto him, and besought him 
that he would come down, and heal his son : for he 
was at the point of death. 

48 Then said Jesus unto him, Except ye see signs 
s and wonders, ye will not believe. 

49 The nobleman saith unto him, Sir, come down 
ere my child die. 

50 Jesus saith unto him, Go h thy way; thy son 
liveth. And the man believed the word that Jesus 
had spoken unto him, and he went his way. 

51 And as he was now going down, his servants met 
him, and told him, saying, Thy son liveth. 

52 Then inquired he of them the hour when he began 
to amend. And they said unto him, Yesterday at the 
seventh hour the fever left him. 

53 So the father knew that it was at the same i hour, 
in the which Jesus said unto him, Thy son liveth : 
and himself j believed, and his whole house. 

54 This is again the second miracle that Jesus did, 
when he was come out of Judea into Galilee. 

CHAPTER V. 

1 Jesus on the sabbath day cnreth him that was diseased eight and thirty years. 
10 The Jews therefore cavil, and persecute him tor it. 17 He anewere'ii for 
himself, and reproveth them, showing by the testimony of hi3 Father, 32 of 
John, 36 of his works, 39 and of the scriptures, who he is. 

AFTER this there was a feast a of the Jews ; and 
Jesus went up to Jerusalem. 

2 Now there is at Jerusalem by the sheep b market 
a pool, which is called in the Hebrew tongue Bethes- 
da, having five porches. 

3 In these lay a great multitude of impotent folk, of 
blind, halt, withered, waiting for the moving of the 
water. 

4 For an angel went down at a certain season into 
the pool, and troubled the water: whosoever then 



not preserved, but lying about, disregarded by the present inhabitants, as anti- 
quities with whose original use they were unacquainted. From their appear- 
ance, and the number of them, it was quite evident that a practice of keeping 
water in large pots, each holding from eighteen to twenty-seven gallons, was 
once common in the country."]— Bagster. — —A certain nobleman.— The 
word (basilifcos) signifies properly, as the Syriac and Arabic versions render 
it, " a minister or servant of the king ;" i. e. Herod, who, though tetrarch only, 
was allowed to hear that title. 

Chap. V. Ver. 1. A feast of the Jews.— Generally understood to he the 
Passover. So Doddridge. 

Ver. 2. By the sheep- market.— So Doddridge; but Campbell renders it 
1 sheep-gate ;" because (he says) we have good evidence that one of the gates 
was called the sheep-gate, (Ne. iii. 1, 32 ; xii. 39,) but no evidence that there 

was a sheep-market. Bethesda — Or the House of Mercy, being a kind of 

infirmary where there was a bath for the benefit of the poor. — [The supposed 
remnins of the pool of Bethesda are situated on the east of Jerusalem, conti- 
guous on one side to St. Stephen's gate, and on the other to the area of the 
temple. Maundrell states, that "it is 120 paces long, and 40 broad, and at 
least 8 deep, but void of water. At its west end it discovers some old arches, 
now dammed up. These some will have to be the five porches in which 
sate that multitude of lame, halt, and blind. But the mischief is, instead of 
five, there are but three of them."]— Bagster. 

Ver. 4. For an angel went down, &c. — [The sanative property of this pod 

has been supposed by some to have been communicated by the blood of the 

, sacrifices, and others have referred it to the mineral properties of the waters. 

But, l. The beasts for sacrifice were not washed here, but in a laver in tne 

temple. 2. No natural property could cure all manner of diseases. 3. The 



■A 



! JOHN, V. 

first c after the troubling of the water stepped in was 
made whole d of whatsoever disease he had. 

5 And a certain man was there, which had an infir- 
mity r thirty and eight years. 

6 When Jesus saw him lie, and f knew that he had 
been now a long time in that case, he saith unto him, 
Wilt thou be made whole? 

7 The impotent man answered him, Sir, I have s no 
man, when the water is troubled, to put me into the 
pool : but while I am coming, another steppeth down 
before me. 

8 Jesus saith unto him, h Rise, take up thy bed, and 
walk. 

9 And immediately the man was made whole, and 
took up his bed, and walked : and on i the same day 
was the sabbath. 

10 IT The Jews therefore said unto him that was 
cured, It is the sabbath day: j it is not lawful for thee 
to carry thy bed. 

11 He answered them, He that made me whole, the 
same said unto me, Take up thy bed, and walk. 

12 Then asked they him, What man is that which 
said unto thee, Take up thy bed, and walk? 

13 And he that was healed wist k not who it was : for 
Jesus had conveyed I himself away, m a multitude 
being in that place. 

14 Afterward Jesus fihdeth him m the temple, and 
said unto him, Behold, thou art made whole: sin n no 
more, lest a worse thing come unto thee. 

15 The man departed, and told the Jews that it was 
Jesus, which had made him whole. 

16 And therefore did the Jews persecute Jesus, and 
sought to slay him, because he had done these things 
on the sabbath day. 

17 H But Jesus answered them, ° My Father worketh 
hitherto, and I work. 

IS Therefore the Jews sought the more to kill f him, 



253 

a. m. -urn. 

A. 13. 27. 



c Pr.8.17. 
Ec.9.10. 
Mat. 11. 12 



d Kze.47.3,9 
Zee. 13.1. 



e Lu.8.43. 
13.16. 



f Ps.142.3. 



g De.32.36. 
Ps.72.12. 
142.4. 
Ro.5.6. 
2Co. 1-9,10 

h Mat.9.6. 
Ma. 2.11. 
Lu.5.24. 



j c.9.14. 

j Je. 17.21, 
&c. 

Mat. 12.2, 
&c. 



k c.14.9. 


1 Lu.4.30. 


m or, from 
the multi- 
tude that 


teas. 


n c.S.ll. 


o c.9.4. 
1410. 



p c.7.19. 



cure only extended to the first who entered. 4. It took place only at one par- 
ticular time. 5. As the healing was effected by emersion it must have been in- 
stantaneous ; and it was never failing in its effects. All which, not being ob 
served in medicinal waters, determine the cures to have been miraculous, as 
expressly stated in the text.] — Bagster. This verse is admitted to be wanting 
in the Vatican, the Ephrem, and Cambridge MSS., and in others is marked as 
doubtful ; but it is found in all other MSS., (including the Alexandrian,) the 
3}Tiac, and other ancient versions ; and its connexion with verse 7 (which is 
not wanting) renders it impossible to make sense of the narrative without 
it. In our opinion, the omission of this verse (and in some MSS. the con- 
cluding clause of the third verse) only shows that the copyists were as much 
perplexed as we are to understand the passage. — The late ingenious Editor of 
Cahnet (Mr. Taylor) was of opinion, that here were two waters : the one in 
which the cattle were washed before they were sent to the market, or to the 
priests ; and in this the poor were permitted to bathe : but he thinks there 
was another water, far more efficacious, which ran only periodically, and in 
small quantities. 

Ver. 5. Thirty and eight years. — There is no evidence that this man wait- 
ed at the pool 38 years. He was diseased that length of time. No argument 
for the sinner to wait, can fairly be drawn from this, as „he man immediately 
complied with the command of Christ. 

Ver. 13. Conveyed himself away.— Doddridge, " slipped away " Accord- 
ing to Casaubon, the word has an allusion to swimmers, who glide through 
the water without leaving any impression in it. 



22 



254 

A. M. 4031. 
A- D. 27. 

q Zee. 13.7. 

Ph.2.6. 



r ver.3G. 



* Mat3.17. 
c.3.35. 
17.26. 



Lu.8.54.. 

c.ll.25. 

17.2. 



u Mat 11.27 
Ac. 1.7.31. 
2 Co. 5. 10. 



v c.6.40,47. 
w 1 Jn.3.14. 



x ver.28. 
Ep.2.1. 



ylCo.15.45. 
z ver. 22. 



JOHN, V. 

because he not only had broken the sabbath, but said 
also that God was his Father, makings himself equal 
with God. 

19 IT Then answered Jesus and said unto them, Veri- 
ly, verily, I say unto you, r The Son can do nothing 
of himself, but what he seeth the Father do : for what 
things soever he doeth, these also doeth the Son like- 
wise, i 

20 For s the Father loveth the Son, and showelh him 
all things that himself doeth: and he will show him 
greater works than these, that ye may marvel. 

21 For as the Father raiseth up the dead, and quick- 
eneth them ; even l so the Son quickeneth whom he 
will. 

22 For the Father judgeth no man, but hath com- 
mitted u all judgment unto the Son : 

23 That all men should honour the Son, even as they 
honour the Father. He that honoureth not the Son 
honoureth not the Father which hath sent him. 

24 Verily, verily, I say unto you, He v that heareth 
my word, and believeth on him that sent me, hath 
everlasting life, and shall not come into condemna- 
tion ; but is passed w from death unto life. 

25 Verily, verily, I say unto you, The hour is coming, 
and now is, when the dead x shall hear the voice of 
the Son of God : and they that hear shall live. 

26 For as the Father hath life in himself; so hath 
he given to the Son to have life y in himself; 

27 And hath given him authority l to execute judg- 
ment also, because he is the Son of man. 



Ver. 18. His Father.— Doddridge and Campbell, " His own Father." The 
former says, "This is the plain and literal sense of the original— Pateraidion. 
See Luke vi. 41 ; x. 34. Acts iv. 32. 1 Co. vii. 2. Equal with God.— Camp- 
bell renders it, "By calling God peculiarly his Father, (he) had equalled him- 
self with God." 

Ver. 19. Nothing of himself— That is, independently, or without his con- 
currence. For ivhat things soever he doeth. — The Son has the same power 

■The Son can do nothing, but what he seeth the Father do 



with the Father. 

— Means, that he acts in entire concert with the divine purposes and commands, 

having no separate interests of his own. 

Ver. 21—23. For as the Father raiseth up the dead, &c— " Is there not 
here an equality of power and honour, ascribed to the Father and Son? 
The Son is indeed introduced as ' head over all things ;' hut could he 
be such a head, could ' all judgment be committed to him, : if at the 
same time he was not also divine, and consequently omniscient? It is 
perfectly plain that in so far as the ' committing of judgment to the Son' is 
concerned, it must be to the mediatorial person ; to one who in respc : to 
office is subordinate to God. But in so far as qualifications, requisite tc ~<er- 
form the duties which that commitment requires, are concerned, the Saviour 
is divine ; and the honour to be claimed by him, is the same with that which 
the Divinity himself claims. It matters not whether you interpret this of 
obedience to be rendered to the Son, or of homage to be paid to hint. Multi- 
tudes of prophets, as commissioned by God, have borne his messages of mercy 
and of judgment to his people ; but to whom among them all, did no grant the 
privilege of being honoured as himself? Or to what created being shall the 
glory of the blessed God be rendered, without infringing upon the fundamenla. 
principles of both the Jewish and the Christian religion t" — Prof. Stuart. 

Ver. 26. Given to the Son to have life.—A.& the Father is self-existent, so, 
according to the divine economy, the Son is also self-existent. 

Ver. 27. Because he is the Son of man. ^Campbell, " A Son of man," the 
Greek here omitting the usual article. The Saviour, in applying this appella- 
tion to himself, claims attributes that show him divine. He is to execute 
judgment and to raise the dead, ver. 29. See Dan. vii. 9—14. Phi. li. 5—11. 



I" 



I 



JOHN, V. 



255 



28 Marvel not at this : for the hour is coming, in 
the which all that are in the graves shall hear his 
voice, 

29 And shall come forth ; they a that have done good, 
unto the resurrection of life ; and they that have done 
evil, unto the resurrection of b damnation. 

30 I c can of mine own self do nothing : as I hear, I 
judge : and my judgment is just ; because I seek not 
mine own will, but the will d of the Father which hath 
sent me. 

31 IT If I bear witness e of myself, my witness is not 
true. 

32 There is another f that beareth witness of me ; 
and I know that the witness which he witnesseth of 
me is true. 

33 Ye sent unto John, and = he bare witness unto 
the truth. 

34 But I receive not testimony from man : but h these 
things I say, that ye might be saved 

35 He was a burning and a shining light : and ye 
were willing i for a season to rejoice in his light. 

36 IT But I have greater witness than that of John : 
for the J works which the Father hath given me to 
y finish, the same works that I do, bear witness of 
me, that the Father hath sent me. 

37 And the Father i himself, which hath sent me, 
hath borne witness of me. m Ye have neither heard 
his voice at any time, nor seen his shape. 

38 And ye have not his word n abiding in you : for 
whom he hath sent, him ye believe not. 

39 IF Search °the scriptures ; for in them ye think ye 



A. M. 4031. 
A. D. 27- 

a Da. 12.2. 

b Mut.25.46 

c ver.19. 

(1 Ps.40.7,8. 
Mat.2G.3S 
c.4.34. 
6.38. 

e Fr.27.2. 
e.g. 14. 
Re. 3. 14. 

f c.8.18. 
Ac. 10.43. 
Un.5.7..9 

g c.1.7,32. 

h c.20.31. 
Ro.3.3. 

i Mat.21.26. 
Ma.6.20. 

j c. 10.23. 
15.24. 
Ac.2.22. 

k c.17.4. 

1 iMat.3.17. 
17.5. 

m De.4.12. 
lTi.6.16. 

n Un.2.14. 

o Is. 8.20. 
34.16. 
Lu. 16.29. 



Ver. 29. Resurrection of life.— Life is sometimes taken for religion, as ver. 
24. John x. 28. Sometimes it means the just, Luke xiv. 14. Here, i\ means 

the eternal favour of God, a freedom from sin and from dying. Resurrection 

of damnation. — Damnation means the sentence, ihe judgment, the condem- 
nation passed upon a criminal. In the text, it means the judgment pro- 
nounced by God upon the wicked. So the resurrection to damnation is this : 
those who have done evil shall be raised up tx> be condemned or damned eter- 
nally. To oppose, as an objection, 1 hat a different meaning is to be given to the 
word everlasting' when applied to the wicked, than what is used when applied 
to the righteous, is contrary to all rules of interpretation. As rationally might the 
advocates of universal salvation contend for a different meaning of the word 
resurrection. See notes on Mat. xxv. 46. 

Ver. 31. My witness is not true. — Wesley, " Not valid." A man may bear 
a true witness concerning himself but because it. is his own, therefore is it. in- 
admissible in evidence. See ch. viii. 13 — 18 ; also Parkhurst ia Alethes, iii. 

Ver. 32. There is another that beareth witness of me. — Referring to God 
his Father, " and I know (adds he) that his witness is true," and valid, and in- 
disputable — referring to the witness borne from heaven at his baptism, " This 
is my beloved Son." 

Ver. 34. Ireceivenot. — The Greek verb (lambano) is often used for taking 
in the hand, as bread or fishes. Campbell renders it exegetically, " I need no 
human testimony." 

Ver. 35. He tuas a burning and a shining light.— Gompare Mat. v. 14 — 16. 

Ver. 37. Ye have neither heard, &c. — This passage is read interrogatively 
by severa. modern critics, " Have ye neither heard his voice at any time, nor 
seen his appearance? and have ye not his word abiding in (or among) you, that 
ye believe not on him whom he hath sent?" Turner, Campbell, and Booth- 

royd. Nor seen his shape— The Gr. eidos, evidently signifies any object 

of sight, even when no definite image has been visible ; so it is used by the 
LXX. Exodus xxiv. 17. Numbers ix. 15, 16 ; xii. 8. Compare Deute r onomy 
iv. 12. 

Ver. 39. Search the scriptures. — The words may be read either imperatively 



256 



JOHN, VI. 



A. M. 4031. 
A. D. 27. 



I 



p Ln.24.27. 
IPe.l.lO. 
11. 



q c.3. 19. 



r ver.34. 
1 Th.2.6. 



b c.12.43. 



t Ro.2.10. 



u Ro.2.12, 



v Ge.3.15. 
22.18. 
De.18.15, 
18. 
Ac. 26.22. 



w Lu.16.31. 



have eternal life : and they are p they which tesiify of 
me. 

40 And ye will not come *J to me, that ye might have 
life. 

41 IT I receive not honour from r men. 
42" But I know you, that ye have not the love of God 

in you. 

43 I am come m my Father's name, and ye receive 
me not : if another snail come in his own name, him 
ye will receive. 

44 How can ye believe, which s receive honour one 
of another, and seek t not the honour that cometh 
from God only ? 

45 IT Do not think that I will accuse you to the Fa- 
ther : there is u one that accuseth you, even Moses, in 
whom ye trust. 

46 For had ye believed Moses, ye would have believ- 
ed me : for he v wrote of me. 

47 But if ye w believe not his writings, how shall ye 
believe my words'? 

CHAPTER VI. 

1 Christ feedo f h five thousand men with five loaves and two fishes. 15 There- 
upon the people would have made him king : 16 but withdrawing himself, he 
walked on the sea to his disciples: 26 reproveth the people flocking after him, 
and all the fleshly hearers of his word : 32 declareth himself to he the bread of 
life to believers. 66 Many disciples depart from him. 68 Peter confesseth 
him. 70 J udas is a devil. 

A FTER a these things Jesus went over the sea of 
-^*- Galilee, which is the sea of Tiberias. 

2 And a great multitude followed him, because they 
saw his miracles which he did on them that were dis- 
eased. 

3 And Jesus went up into a mountain, and there he 
sat with his disciples. 

4 And the passover, a feast of the Jews, was nigh. 

5 When Jesus then lifted up his eyes, and saw a 
great company come unto him, he saith unto Philip, 
Whence shall we buy bread, that these may eat? 

6 And this he said to prove him : for he himself knew 
what he would do. 

7 Philip answered him, Two ° hundred penny-worth 
of bread is not sufficient for them, that every one of 
them may take a little. 

8 One of his disciples, Andrew, Simon Peter's bro- 
ther, saith unto him, 

9 There is a lad here, which hath five barley loaves, 

orindicatively : our translators prefer the former ; both Doddridge and Campbell 
the latter. But some read this also interrogatively, " Do ye search," &c 
The term search is noted by the critics as remarkably emphatic and expressive. 
It is a compound word, signifying, literally, to seek a bird, and is an allusion to 
miners in search of the precious metals : Homer uses it in reference to a lion 
scouring the plain, to trace the footsteps of a man who had robbed his den. 
The same word is also used to denote the fidelity, perseverance, and accuracy, 
with which tbe dog traces the game, by the scent of the foot, to the very place 
where it is lodged. 

Ver. 43. If another shall come in his own name —Some think this refers 
particularly to Barchochebas, a noted impostor in the succeeding age ; but, as 
Doddridge observes, there were many other false Messiahs. 

Chap. VI. Ver. 7. Two hundr ed penny-worth— -IThis sum would amount 
to about $27.75 of our money ; which appears to have been more than our 
Lord, and all his disciples, were worth of this world's goods.] — Bagster. 



CHAP. 6. 



A. M. 4032. 
A. D. 28. 



a Mat. 14. 
15,-&c. 
Ma.6.34, 
&e. 

Lu.9.12, 
&c. 



1) Nu.11. 21, 
22. 
2KL4.43. 



J 



JOHN, VI. 



257 



and two small fishes: but what are they among so 
many? 

10 And Jesus said, Make the men /? sit down. Now 
there was much grass in the place. So the men sat 
down, in number about five thousand. 

11 And Jesus took the loaves; and when he had 
given thanks, he distributed to the disciples, and the 
disciples to them that were set down ; and likewise of 
the fishes as much as they would. 

12 When they were c filled, he said unto his disci- 
ples, Gather up the fragments that remain, that no- 
thing d be lost. 

13 Therefore they gathered them together, -and filled 
twelve baskets with the fragments of the five barley 
loaves, which remained over and above unto them 
that had eaten. 

14 Then those men, when they had seen the miracle 
that Jesus did, said, This is of a truth that e prophet 
that should come into the world. 

15 IT When Jesus therefore perceived that they would 
come and take him by force, to make him a king, he 
departed again into a mountain himself alone. 

16 And f when even was noic come, his disciples 
went down unto the sea, 

17 And entered into a ship, and went over the sea 
toward Capernaum. And it was now dark, and Jesus 
was not come to them. 

18 And the sea s arose by reason of a great wind 
that blew. 

19 So when they had rowed about five and twenty 
or thirty furlongs, they see Jesus walking on the 
sea, and drawing nigh unto the ship : and they were 
afraid. 

20 But he saith unto them, It is h I ; be not afraid. 

21 Then they willingly received him into the ship: 
and immediately the ship was at the land whither 
they went. 

22 IT The day following, when the people which stood 



a. m. 403a. 

A. D. 28. 



(j the} - sal. 
down in 
order, by 
winch 
the pro- 
vision wat 
orderly- 
distribu- 
ted, and 
the mira- 
cle made 
more ma- 
nifest. 



c Ne.9.25. 



d Ne.8.10. 



e Ge.49.10. 
De.18.15. 

18. 



f Mat. 14.23. 
Ma.6.47, 
&c 



g Ps. 107.25. 



h Ps.35.3. 
T s.43.l,2. 
Re. 1.17,18 



Ver. 10. Noio there was much grass. -*-[No wonder, since it was the spring, 
being near the passover ; and, from the plenty of grass, it would be a place 
much more suitable to the purpose. This circumstance, says Foley, is 
plainly the remark of an eye-witness.] — Bagster. 

Ver. 13. And filled, twelve baskets. — I It is scarcely possible to imagine a 
more wonderful proof of the creative power of Christ, than was here displayed. 
The loaves were of the smalj kind, common in the country ; and the fishes 
were also small ; and yet, after the 5000 were fed, twelve times as much, at 
least, remained, as they at first sat down to !] — Bagster. 

Ver. 15. To make him a king. — Doddridge suggests, that his ability of 
feeding multitudes by miracle might suggest to them, how easy it might be for 
him to maintain an army ! 

Ver. 17. Went over the sea toward Capei'naum. — Mark says, " to the other 
side," as we read it ; but Campbell renders it, "and pass over toward Beth- 
saida." Now these places were all on the same side of the lake with Tibe- 
rias, awl iiight all be travelled by land ;— but, 1. They wished to avoid any of 
the peovAe following them. 2. They were sailors, and had got their boat, and 
therefore preferred going by water ; but a storm arising, instead of Bethsaida, 
they weie driven farther, evemto Capernaum. The term, other side, seems 
equally applicable to the other end Doddridge understands it, of the other, 
side a creek, near Bethsaida. 

Ver. 19. About Jive and twenty furlongs— That is, between three and four 
miles. 



IL= 



258 



JOHN, VI. 



A. M. 4032. 
A. D. 23. 

i ver.li. 



j or, Work 
not. 



k Je. 15.16. 
c.4.14. 

ver.54,58. 



1 Ps.2.7. 
40.7. 
Is.42.1. 
c.8.18. 
Ac.2.22. 
2Pe.l.l7 



m 1 Jn.3.23. 



n Matl2.38. 
1 Co. 1.22. 



o Ex. 16. lb. 
Nu.11.7. 
1 Co. 10. 3. 



p Ne.9.15. 
Ps.73.24, 
25. 



on the other side of the sea saw that there was none 
other boat there, save that one whereinto his disciples 
were entered, and that Jesus went not with his disci- 
ples into the boat, but that hi3 disciples were gone 
away alone; 

23 (Howbeit there came other boats from Tiberias 
nigh unto the i place where they did eat bread, after 
that the Lord had given thanks:) 

24 When the people therefore saw that Jesus was 
not there, neither his disciples, they also took shipping, 
and came to Capernaum, seeking for Jesus. 

25 And when they had found him on the other side 
of the sea, they said unto him, Rabbi, when earnest 
thou hither? 

26 Jesus answered them and said, Verily, verily, I 
say unto you, Ye seek me, not because ye saw the 
miracles, but because ye did eat of the loaves, and 
were filled. 

27 J Labour not for the meat which pensheth, but 
for that k meat which endureth unto everlasting life, 
which the Son of man shall give unto you : for i him 
hath God the Father sealed. 

28 Then said they unto him, What shall we do, that 
we might work the works of God % 

29 Jesus answered and said unto them, This m is the 
work of God, that ye believe on him whom he hath 
sent. - 

30 IF They said therefore unto him, What sign n show- 
est thou then, that we may see, and believe thee? 
what dost thou work ? 

31 Our fathers ° did eat manna in the desert; as it is 
p written, He gave them bread from heaven to eat. 

32 Then Jesus said unto them, Verily, verily, I say 
unto you, Moses gave you not that bread from hea- 



Ver. 22. None other boat.— The same vessel is in ver. 17 called a ship. 
which shows what humhle ships these ware. It is evident they had hoth Jails 
and oars. 

Ver. 23. From Tiberias.— [Tiberias was a celehrated city of Galilee, on ?ne 
western shore of the lake to which it gave name, so called because built ny 
Herod Agrippa in honour of the Emperor Tiberius, distant 30 furlongs from 
Hippos, 60 from Gadara, 120 from Scythopolis, and 30 from Tarichea. It is 
still called Tabaria, or Tabbareeah, by the natives, is situated close to the 
edge of the lake, has tolerably high but ill-built walls on three of its sides, 
flanked with circular towers, and is of nearly a quadrangular form, according 
to Pococke. containing a population estimated at from 2000 to 4000 souls.] — B. 

Ver. 27. Labour not for the meat which pcrisheth — This is a precept very 
liable to be abused by idle people, as in the following instance from an ancient 
writer :— " A certain brother came to the Convent of Mount Sinai, and finding 
the Monks all at work, shook his head, and said to the Abbot, ' Labour not 
for the meat that perisheth— Mary chose the good part.' — ' Zachary,' said the 
old Abbot to his servant, ' give the brother a book, and show him into a cell.' 
There sat the Monk alone all day long. At night, wondering that nobody had 
called him to dinner, he goes to the Abbot. 'Father,' (says he.) 'don't the 
brethren eat to-day ?'— ' O yes,' replied the Abbot, ' they have eaten plentifully.' 
' And why (added the Monk) did you not call me?' ' Because, brother,' (re- 
plied the Abbot,) ' you are a spiritual man, and have no need of carnal food. 
For our parts . . . we are obliged to eat, and therefore we work.' .... ' Par- 
don me, father, I perceive my mistake.'—' I do,' subjoined the old man ; ' but 
remember, Martha is as necessary a Christian as Mary.' " — Claude's Essay. 

Him hath God the Father sealed— That is, ratified his mission by the 

power of working miracles. 

Ver. 32. Moses gave you not that bread from heaven.— Campbell, " Not 



JOHN, VI. 



259 



A. M. 4032. 
A. D. 28. 



q Ga.4.4. 
r ver.48,58. 
s Re.7.15. 

t c.4.14. 

7.38. 

a ver.64. 

v ver.45. 
c.17.6,8, 
&c. 

wPs.102.L7. 
Is.1.18. 
55.7. 

Mat. 11.28 
Lu.23.42, 
43. 

ITU. 15, 
16. 
Re.22.17. 

x Ps.40.7,8. 
c.5.30. 

y Mat. 18. 14 

c. 10.2a 

17.12. 

18.9. 

2Ti.2.19. 

z ver.47,54. 
c.3. 15,16. 

a c.11.25. 

b Mat. 13. 55 
Ma.6.3. 
Lu.4.22. 



ven; but my i Father giveth you the true bread from 
heaven. 

33 For the bread of r God is he which cometh down 
from heaven, and giveth life unto the world. 

34 Then said they unto him, Lord, evermore give us 
this bread. 

35 And Jesus said unto them, I am the bread of life : 
he s that cometh to me shall never hunger; and he 
i that believeth on me shall never thirst. 

36 But I said unto you, That ye u also have seen me, 
and believe not. 

37 Ail v that the Father giveth me shall come to me ; 
and him- w that cometh to me I will in no wise cast out. 

33 For I came down from heaven, not to do mine 
own will, but x the will of him that sent me. 

39 And this is the Father's will y which hath sent me, 
tnat of all which he hath given me I should lose no- 
thing, but should raise it up again at the last day. 

40 And this is the will of him that sent me, that 
1 every one which seeth the Son, and believeth on him, 
may have everlasting life : and I will a raise him up at 
the last day. 

41 The Jews then murmured at him, because Vie said, 
I am the bread which came down from heaven. 

42 And they said, Is b not this Jesus, the son of Jo- 
seph, whose father and mother we know? how is it 
then that he saith, I came down from heaven ? 

the bread of heaven." He observes — " Here, though the difference in expres- 
sion is but small, the difference in meaning is considerable." The expression, 
" bread from heaven," seems to " point only to the place from which the 
manna came. The pronoun that, which is quite unwarranted, conduces much 
to this appearance." 

Ver. 33. He which cometh down from heaven.— Doddridge and Campbell, 
" That which descendeth from heaven. " The latter says, " Let it be observed, 
that {ho artos) to which this participle (descendeth) refers, is of the masculine 
gender, and, by consequence, susceptible of the interpretation I have given it. 
. . . The request in the next verse shows that he was not yet understood, as 
speaking of a person." 

Ver. 35. I am the oread of life— Coming to Christ is explained by believ- 
ing on him ; and the expression, "never hunger," as well as " never thirst," 
must be taken in the same sense as in his conversation with the woman of Sa- 
maria, (chap. iv. 14,) namely, lhat the spiritual appetite shall be perpetually 
supplied and satisfied. 

Ver. 37. Shall come to me.— Doddridge renders it, "will come;" because 
(adds he) " I would not lead any in mere dependence on a translation, to 
build a weak argument on the word shall, which it is well known has some- 
times been done." 1 will in no wise. — Doddridge, " By no means." The 

original is very emphatical. This corresponds with the promise made to Mes- 
siah, in the 2d Psalm, " Ask of me. and I shall give thee the heathen for thine 
inheritance ;" and in the 110th Psalm, " Thy people shall be willing in the day 
of thy power." No one can truly " come to Christ, except the Father draw 
him." " All that the Father draweth will come," — and, " him that cometh to 
the Son, he will by no means cast out ;" he will " lose none, but raise up" 
every such person to life and glory in the last day. Here, then, is the greatest 
possible encouragement to humble minds. 

Ver. 39. This is the Father's will which hath sent me.— Campbell re- 
marks, the word patros, (father,) is wanting in several MS. versions and fa- 
thers, and is omitted by Mills, and other critics. He therefore reads, " This 

is the will of him that sent me ;" as in the next verse. Lose nothing. — 

Doddridge and Campbell, " Lose none," referring to persons. 

Ver. 40. Every one which seeth the Son. — Campbell, " recogniseth. " Dod- 
dridge, " who views the Son with an attentive eye." But both are foreign to 
the Scripture style : we should rather render it, " who looketh to the Son," al- 
luding, perhaps, to the brazen serpent. See ch. iii. 14, 15. 



260 



JOHN, VI. 



1 



A. M. 4032. 
A. D. 23. 

c Ca.1.4. 

(1 Ib.54.13. 
Jo.3l.34. 
Mi.4.2. 

e Mat. 11.27 
f c.5.37. 
g Lu. 10.22. 
h ver.4Q. 

i ver 4 .2S, 
51. 

j Zee 1,5. 

k ver.58. 

1 He.10.5, 
10,20. 

mc.3.16. 
1 Jn.2.2. 

n c.3.9. 

o Mat.25. 

26,28. 

p ver.40. 



43 Jesus therefore answered and said unto thern, 
Murmur not among yourselves. 

44 No man can come to me, except the Father which 
hath sent me draw c him : and I will raise him up at 
the last day. 

45 It is written d in the prophets, And they shall be 
all taught of God. Every man e therefore that hath 
heard, and hath learned of the Father, comethuntome. 

46 Not f that any man hath seen the Father, save he 
which is of God, ° he hath seen the Father. 

47 Verily, verily, I say unto you, h He that believeth 
on me hath everlasting life. 

48 I i am th at bread of life. 

49 Your fathers did eat manna in the wilderness, and 
j are dead. 

50 This is the bread which cometh down from hea- 
ven, that a man may eat thereof, and k not die. 

51 I am the living bread which came down from hea- 
ven : if any man eat of this bread, he shall live for 
ever : and the bread that I will give is my l flesh, 
which I will give for the life m of the world. 

52 The Jews therefore strove among themselves, 
saying; How n can this man give us his flesh to eat 7 

53 Then Jesus said unto them, Verily, verily, I say 
unto you, except ° ye eat the flesh of the Son of man, 
and drink his blood, ye have no life in you. 

54 Whoso p eateth my flesh, and drinketh my blood, 



Ver. 44. No man can come. — " The ground of this impossibility lies in the con- 
trariety which subsists between the proud, worldly, unholy, rebellious, and un- 
godly nature of fallen man ; and the humbling, spiritual, and holy nature of the 
gospel. This cannot be taken away, except by the energy of divine grace in 
regeneration. The Father ' who sent the Son into the world to save sinners,' 
must draw them to the Son to be saved by him, or they will universally neg- 
lect his salvation. The gospel finds none willing to be saved from sin and 
condemnation, in the humbling holy manner revealed in it: none are saved 
agpinst their will ; but the Lord, by his grace, disposes and draws sinners to 
Christ, and his drawing is the first moving cause of their activity and diligence. 
He cures, as it were, the fever of the soul ; he creates the appetite ; he sets the 
provisions before the sinner : he convinces him that they are wholesome and 
pleasant, and that he is welcome ; and thus the man is drawn to come, and 
eat, and live forever."— T. Scott. 

Ver. 46. He hath seen the Father.— See, here means, to know, and what but 
omniscience could be adequate to the knowledge here predicated of Christ. — 
Prof. Stuart. 

Ver. 51. And the bread) — [This was one of the things which the Jews expect- 
ed from the Messiah., as we learn from Midrash Koheleth, " Rabbi Berekiah 
in the name of Rabbi Isaac said, As was the first Redeemer, so also shall be 
the latter. The first Redeemer made manna descend from heaven, as it is said 
in Ex. xvi. 4, ' And I will rain bread from heaven for you.' So also the latter 
Redeemer shall make manna descend, as it is said, Ps. lxxii. 16. ' There shall 
be a handful of corn in the earth,' " &c.]—Bagster. 

Ver. 52. His flesh.— Boothroyd, and others, think this refers to the Jew- 
ish custom of feasting on their sacrifices. They had no idea of eating or drink- 
ing but in the grossest sense ; and it is evident, in the sequel, that his own dis- 
ciples knew not what to make of it. 

Ver. 53. Except ye eat the flesh.— The Rhemish annotators absurdly apply 
this passage to the Sacrament of the Lord's Simper, (or of the Mass, as they 

call it,) though that was not instituted till just before his death. Yc have 

no life.— Campbell, " Not life ;" i. e. spiritual life. " My death is equally use- 
ful and necessary to the obtaining of eternal life, as food and drink are to the 
Eustenance of the present." 

Ver. 54. Whoso eateth my flesh— Denotes, to receive and appropriate the 
blessings resulting from his bloody death— pardon of sin and peace of mind. 
Thus, under the cover of figurative language, but easy to be understood by pious 



JOHN, VI. 



— 



261 



hath eternal life; and I will raise him up at the 
last day. 

55 For my flesh is meat <* indeed, and my blood is 
drink indeed. 

56 He that eateth r my flesh, and dnnketh my blood, 
dwelleth s in me, and I m him. 

57 As the living Father hath sent me, and I live by 
the Father : so * he that eateth me, even he shall live 
by me. 

58 This is that bread which came down from heaven : 
not as your fathers u did eat manna, and are dead : 
he that eateth of this bread shall live for ever. 

59 These things said he in the synagogue, as he taught 
in Capernaum. 

60 IT Many therefore of his disciples, when they had 
heard this, said, This is a hard saying; who can 
hear it ? 

61 When Jesus knew in himself that his disciples 
murmured at it, he said unto them, Doth this offend 
you? 

62 What and if ye shall see the Son of man ascend 
v up where he was before ? 

63 It w is the spirit that quickeneth ; the flesh profit- 
eth nothing: the words that I speak unto you, they 
are spirit, and they are life. 

64 But there are some of you that believe not. For 
Jesus knew x from the beginning who they were that 
believed not, and who should betray him. 

65 And he said, Therefore said I y unto you, that no 
man can come unto me, except it were given unto him 
of my Father. 

66 IT From that time many of his disciples went 
z back, and walked no more with him. 

67 Then said Jesus unto the twelve, Will ye also go 
away? 



A. M. 4032. 
A. D. 28. 

q Ps.4.7. 



r La, 3.24. 



s c.15.4. 
1 J n. 3.2-1. 
4.15,16. 



t ICo. 15.22. 



u ver.49..51 



v c.3.13. 
Ma.16.19. 
ED.4.S..10 



\v2Co.3.6. 



x Ro.8.29. 
2Ti.219. 



y ver.44,45. 



z Zep.1.6. 
Lu.9.62. 
He. 10.33. 



Jews, accustomed to read the Old Testament, our Lord not only predicts his 
death, hut preaches the doctrine of his atonement,, as necessary to " give life 
unto the world." 

Ver. 57. As the living 1 Father hath sent me— Campbell, " As the Father 
liveth who sent me." 

Ver. 61. Doth this offend you ? — Campbell, " scandalize you ?" 

Ver. 62. See the Son of man ascend, &c. — This passage has heen considered 
by different persons as a key to the whole of our Lord's preceding discourse, 
and in that view we insert Dr. Pye Smith's judicious paraphrase :— " If your 
prejudices are so shocked by my assurance that the Messiah must go through 
the lowest degradation, and an excruciating death, how will your disappoint- 
ment be increased when you find that, on his re-assuming his pristine dignity, 
and ascending to the throne of his glory, in the exercise of all power in heaven 
and on earth, he will confer on his disciples no such happiness as you desire. 
He wilrgive no provinces nor estates ; no titles, riches, nor carnal gratifications. 
The blessings of his reign are not those of sense, but are of an intellectual and 
hc'y kind. The divine energy which accompanies the truth taught by me, is 
the only cause of the enjoyment of those immortal blessings : while every pro- 
fession, observance, or privilege, that is merely external, can be of no avail to 
your real and eternal happiness; nor could even the actual feeding on my 
flesh and blood, if so horrid an attempt were made. My doctrine teaches, and, 
when sincerely believed, communicates, that divine energy and that real hap- 
piness."— Smith's Messiah. Where he loos before.— Doubtless in heaven, 

from whence he carne. 

Ver. 63. The words that 1 speak .... they are spirit— -That is, to be taken in 
a spiritual sense : and then you will find that they are life to your souls ; where- 
as, to take them in a literal sense, they are most unprofitable and monstrous. 



262 



JOHN, VII. 



A. M. 
A. D 



4032. 
23. 



a Ac. 5.20. 
7,33. 



Mat.16.6. 

c.1.29. 

11.27. 



c c.13.27. 



CHAP. 7. 



A. M. -1033. 
A. D. £9. 



a Le. 23.34. 
b Ma.3.21. 



c c.2.4. 

8.20. 
ver.8,30. 



68 Then Simon Peter answered him, Lord, to whom 
shall we go ? tliou hast the a words of eternal life.. 

69 And b we relieve and are sure that thou art that 
Christ, the Son of the living God. 

70 Jesus answered them, Have not I chosen you 
twelve, and one of you is a c devil 1 

71 He spake of Judas Iscariot the son of Simon : for 
he it was that should betray him, being one of the 
twelve. 

CHAPTER VII. 
I Jesus reproveth the ambition and boldness of his kinsmen : 10 goeth up from 
Galilee to the feast of tabernacles : 14 teacheth in the temple. 40 Divers 
opinions of him among the people. 45 The Pharisees are angry that their 
officers took him not, and chide with Nicodemus for taking his part. 

AFTER these things Jesus walked in Galilee : for 
he would not walk in Jewry, because the Jews 
sought to kill him. 

2 Now the Jews' a feast of tabernacles was at hand. 

3 His brethren therefore said unto him, Depart hence, 
and go into Judea, that thy disciples also may see the 
works that thou aoest. 

4 For there is no man that doeth any thing in secret, 
and he himself seeketh to be known openly. If thou 
do these things, show thyself to the world. 

5 For neither did his brethren b believe in him. 

6 Then Jesus said unto them, My c time is not yet 
come : but your time is always ready. 



Ver. 68. To whom, Lord, shall (or can) ivc go ? thou hast theivords of eter- 
nal life.— Alluding evidently to what our Lord had just said, of his words being 
'' spirit and life." And here we are furnished with the best possible answer 
to every temptation to apostacy, from whatever quarter it may arise. Dogs 
infidelity tempt us to desert the standard of the cross? What has she to 
oner ? Nothing but an awful blank to every Christian hope ; eternal sleep in- 
stead of eternal bliss ; and annihilation, instead of endless glory. Does the 
ivorld tempt us to desert from Christ for its wealth, its splendour, or its joys? 
Alas ! they pass away like a rising vapour, or the fleeting clouds of summer. 
To ivhom then can we go ? Thou Lord, and thou alone, hast " the words of 
eternal life." 

Ver. 70. One of you is a devil.— Campbell, " A spy." Locke, "An inform- 
er, or false accuser ;" all which characters apply to Judas. 

Ver. 71. That should betray him— Campbell, " For it w r as he who was to 
betray him." Doddridge, "Had thoughts of betraying him;" which, he 
thinks, Judas now began to entertain. From this awful circumstance it lias 
been justly inferred, that the Almighty does foresee what we call future contin- 
gencies, even those most dependent on the human will : 
" But his foreknowledge causes not the fault, 
Which had no less proved certain unforeknown." 

Chap. VII. Ver. 1. After these things.— Campbell and others join this verse 

to the preceding chapter. Jewry.— -[ Jewry , or Judea, as distinguished from 

Galilee and Samaria, contained the tribes of Judah, Benjamin, Simeon, and 
Dan, being bounded on the north by the village Annach or Dorceus, on the bor- 
ders of Samaria ; on the south, by a village called Jarda, in Arabia ; and ex- 
tending in breadth from the river Jordan to Joppa and the Mediterranean, hav 
ing Jerusalem in its centre. Josephus.\—Bagster. 

Ver. 2. The Jews' feast of tabernacles— Or " of ingathering," as it is some- 
times called. The feast of tabernacles continued eight days ; the first anji last 
days, however, were considered more particularly sacred. During this least, 
the people dwelt in booths constructed of the boughs of trees. Exod. xxiii. 16. 
Num. xxix. 12. 

Ver. 3. His brethren.— We have repeatedly remarked the vague and exten- 
sive sense in which this term is often used in Scripture : here it seems to in- 
tend his hah*brethren, or cousins rather, who resided in the same family. 

Ver. 4. // thou do.— Campbell, " Since thou performest." 

Ver. 6. Your time is always ready— i. e. you are never backward to show 
yourselves to the world. 

* <» 



JOHN, VII. 



263 



7 The <i world cannot hate you ; but me it hateth, 
because I testify of it, that the works thereof are evil. 

8 Go ye up unto this feast : I go not up yet unto this 
feast: for my time is not yet full come. 

9 Wnen he had said these words unto them, he abode 
still in Galilee. 

10 But when his brethren were gone up, then went 
he also up unto the feast, not openly, but as it were 
in secret. 

11 IT Then e the Jews sought him at the feast, and 
said, Where is he ? 

12 And f there was much murmuring among the 
people concerning him : for some said, He is a good 
man : others said, Nay; but he deceiveth the people. 

13 Howbeit no man spake openly of him for fear of 
the Jews. 

14 IT Now about the midst of the feast Jesus went up 
into the temple, and taught. 

15 And ° the Jews marvelled, saying, How knoweth 
this man h letters, having never learned? 

16 Jesus answered them, and said, My doctrine is 
not i mine, but his that sent me. 

17 If J any man will do his will, he shall know of the 
doctrine, whether it be of God, or whether I speak of 
myself. 

18 He k that speaketh of himself seeketh his own 
glory : but he that i seeketh his glory that sent him, 
the same is true, and no unrighteousness is in him. 

19 Did not Moses m give you the law, and yet none 
n of you keepeth the law? Why go ye about to kill 
p me ? 

20 The people answered and said, PThou hast a de- 
vil : who goeth about to kill thee ? 



A. M. 4033 


A. D. 29. 


d c.15.19. 


e c. 11.56. 


f c.9.16. 


g Mat.13.54 


h or, learn- 


ing. 


i c.8.28. 


12.49. 


j c.8.43. 


k c.8.50. 


1 Pr.25.27. 


m Jn.1.17. 


Ga.3.19. 


n Ro.3.10.. 


U. 


o Mat. 12. 14 


c.5. 16,18. 


p c.8.48. 



Ver. 8. I go not up yet.— A lew MSS. and versions omit the last word, yet ; 
but the sense seems to require it, and the words imply it. [Porphyry here ac- 
cuses ourLord of falsehood ; hut He does not say, " I will not go to this feast," 
but merely, " I go not ye?," i. e. at present.]— Bagster. 

Ver. 10. In secret.— Campbell, "privately." 

Ver. 12. Much murmuj'ing.— Campbell, " Whispering ;" private inquiry 
among each other, which sense the word sometimes hears. This may refer 
more particularly to strangers from distant parts, who came up to the feast. 
Doddridge justly observes, this cannot be the same journey related in Lu. ix. 
51—56 ; which see. 

Ver. 17. If any man will.— Doddridge, "is determined." Campbell and 

Pearce, " is minded to." Do his will, he shall knoio of {peri, concerning) 

the doctrine (which I preach) whether it be ofiek, from) God.— The best way 
to understand the will of God is by studying to obey him. In thus admonish- 
ing the Jews that the way to acquire a fuller knowledge of the divine will was 
to practice what they already did know, our Lord strongly implies that their 
ignorance arose from disobedience of heart : they hated the truth, and there- 
fore rejected him that taught it. They sought their own glory, an. I the honour 
which comes of men : they were therefore insensible to his merits, who sought 
not his own glory, but that only which comes from God. 

Ver. 18. He that speaketh of himself &c— When Christ says, he did not 
seek his own glory, we cannot reasonably understand him, that he had no re- 
gard to his own glory, even the glory of his human nature. But we must under- 
stand him, that this was not his ultimate aim. It is natural from the antithesis 
to understand him, that to seek the glory of him that sent him was his ultimate 



Thteousness. — Doddridge, V imposture, 



aim.— Jona. Edioards. No 

deception." 

Ver. 20. Thou hast a devil, (or demon.)— So ch. x. 20, " He hath a devil, and 
is mad ;" which " plainly shows, (says Doddridge,) that they (the Jews) 
thought that (at least) some of the worst kinds and degress of lunacies pro- 



264 



JOHN, VII. 



A. M. 4033. 
A. D. 29. 



q Le.12.3. 

r Ge. 17.10. 

s or, with- 
out break- 
ing Vie 
law of 
Moses. 

t Jn.5.8. 

u De.1.16, 
17. 

v ver.43. 

w Mat. 13.55 

x c 5.43. 

y Ro.3.4. 

z c.1.18. 
8.-55. 

a Mat. 11.27 
c.10.15. 



21 Jesus answered and said unto them, I have done 
one work, and ye all marvel. 

22 Moses q therefore gave unto you circumcision ; (not 
because it is of Moses, but r of the fathers ;) and ye on 
the sabbath day circumcise a man. 

23 If a man on the sabbath day receive circumcision, 
s that the law of Moses should not be broken ; are ye 
angry at me, because 1 1 have made a man every whit 
whole on the sabbath day ? 

24 Judge u not according to the appearance, but judge 
righteous judgment. 

k 25 Then saia some of them of Jerusalem, Is not this 
he, whom they seek to kill ? 

26 But, lo, he speaketh boldly, and they say nothing 
unto him. Do v the rulers know indeed that this is the 
very Christ '} 

27 Howbeit w we know this man whence he is : but 
when Christ cometh, no man knoweth whence he is. 

28 Then cried Jesus in the temple as he taught, say- 
ing. Ye both know me, and ye know whence I am : 
ana x I am not come of myself, but he that sent me 
y is true, whom z ye know not. 

29 But a I know nim : for I am from him, and he hath 
sent me. 



ceeded from the agency of some demon ; as many considerable Greek writers 
plainly did." 

Ver. 21. One work — Namely, healing the infirm man at the pool of Bethes- 
da. And ye all marvel (or wonder) on account of it.— Doddridge. 

Ver. 22. Moses therefore. — The word therefore, (in Greek, dia touto,) be- 
gins this verse in our common Greek Testaments, and is therefore included in 
it by our translators ; but Doddridge, Campbell, Wesley, and most modern 
translators, (following Theophylact and Beza,) attach it to the preceding verse 
as the ground of the Jews' marvelling. Thus Wesley, (ver. 21.) " I did one 

work and ye all marvel at it." Not because (Doddridge, " that") it was of 

Moses, but of the fathers — Or early patriarchs, namely, Abraham. Gen. 
xvii. 16. 

Ver. 23. Every whit ivhole— Or sound throughout. See Doddridge. [Ra- 
ther, " I have healed a whole man," and not the circurncised % member only. 
This reasoning was in perfect accordance with the principles of the Jews. So^ 
Tanchuma, " Circumcision, which is performed on one of the 248 members of 
a man, vacates the sabbath; how much more the wholebody of a man V J — B 

Ver. 24. Judge not according^ to the appearance— L\lw&\\y , according to 
the face, or outward surfaces of things ; weigh the evidence before you, and 
judge equitably, or, righteous judgment. 

Ver. 25. He, whom they seek, to kill. f— Notwithstanding some of the people 
affected to think Jesus mad, because he said, " Ye go about to kill me," yet 
it is very evident from this, and several other expressions in this chapter, that 
they really had such a design, and had made no great secret of it. 

Ver. 26. The very Christ— The word (alethos) "very," or "true." 
Campbell remarks, is wanting in many MSS. and versions, and some early 
editions, and is not necessary to the sense. 

Ver. 27. When ChriM cometh, noman knoweth whence he is— This, how- 
i ever, could only be true in reference to his divine nature, in which they cer- 
,! tainiydid not believe ; but his tribe, his family, his birth-place, were all mark- 
id out, and all exactly corresponded in Jesus, the son of Mary, though they 
did not know it. The fact is, they did not search the Scriptures for themselves 
—they did not pray for divine illumination — they did not dare reason on the 
evidences before them, or they must surely have concluded that he who could 
restore the sick and the blind must be " the very Christ"— the true Messiah. 

Ver. 28. Ye both know me, and ye know whence I am.— Bishop Chandler, 
who is followed by Doddridge, Campbell, and Wesley, reads these words in- 
terrogatively ; but, we humbly conceive, without sufficient reason. But how 
shall we reconcile this declaration, " Ye both know me, and whence I am," 
with his assertion in the next chapter, (ver 19.) " Ye neither know me nor my 
father?" This we explain by the following paraphrase :— " Ye know me as 



I 



JOHN, VII. 



265 



30 IT Then b they sought to take him : but no man laid 
hands on him, because his hour was not yet come. 

31 And many c of the people believed on him, and 
said, When Christ cometh, will he do more miracles 
than these which this man hath done ? 

32 The Pharisees heard that the people murmured 
such things concerning him; and the Pharisees and 
the chief priests sent officers to take him. 

33 TT Then said Jesus unto them, d Yet a little while 
am I with you, and then I go unto him that sent 
me. 

34 Ye e shall seek me, and shall not find me : and 
where I am, thither ye cannot come. 

35 Then said the Jews among themselves, Whither 
will he go, that we shall not find him? will he go unto 
the dispersed f among the s Gentiles, and teach the 
Gentiles? 

36 What manner of saying is this that he said, Ye 
shall seek me, and shall not find me : and where I am, 
thither ye cannot come? 

37 In the last h day, that great day of the feast, Jesus 
stood and cried, saying, If iany man thirst, let him 
come unto me, and drink. 

38 He that, believeth on me, as the scripture hath 
said, out J of his belly shall flow rivers of Jiving water. 

39 (But this spake he of the k Spirit, which they that 
believe on him should receive: for the Holy Ghost 
was not yet given ; because that Jesus was not yet 
glorified.) 

40 IT Many of the people therefore, when they heard 
this saying, said, Of a truth this is the l Prophet. 



A. M. 4033. 
A. D. 29. 



b Ma. LI. 18. 
Lu.20.19. 
c.8.37. 

c c.4 39. 

d c. 13.33. 
1S.IG. 

e Ho.5.6. 
c.8.21. 

f Is 11.12. 
Ja.1.1. 
IPe.l.l. 



g &*» 



h Le.23.36. 

i Is. 55.1. 
Re. 22. 17. 

j Pr.18.4. 
Is.5S.ll. 
c.4. 14. 

k Is. 44 3. 
Joel 2.23. 
c.16.7. 
Ac.2. 17,33 

1 De.18.15, 
18. 
c.6.14. 



the son of Mary, the wife of Joseph the carpenter of Nazareth ; but ye know 
me not as the Son of God from heaven ; neither do ye know him that sent 
me : who is true, and who hath sent me in fulfilment of his promises of mercy 
to mankind." 

Ver. 30. His hour was not yet comc—\. e. the time in which he was to be 
delivered up. 

Ver. 34. Where I aw— i. e. where I reside ; namely, in heaven. 

Ver. 35. The dispersed — i. e. the Jews dispersed among the Gentiles. 

Ver. 37. Great day of the feast.— -The last day of the feast of tabernacles 
(at which they were now assembled) was considered as a great and high day ; 
and on this it was customary to draw water in the sacred vases from the foun- 
tain of Siloah, (or Siloam,) which was a little without the wall, and was brought 
up to the temple with the sound of trumpets and with great rejoicings, and af- 
terwards " poured out before the Lord," at the \\me of the evening sacrifice. 
The mystical design of this ceremony has been differently explained. Some 
suppose it to have been designed to supplicate rain upon the seed just sown ; 
and others, to invoke the influences of the Holy Spirit; but we see no diffi- 
culty in embracing both, as the rain itself was the established emblem of the 
diffusion of the Spirit, (Isa. lv. 10, 11,) which has the express sanction of our 
Lord's interpretation. 

Ver. 38. As the scripture hath said. — There is no one passage which says 
this verbatim; but there are several which speak of the blessings of the Gos- 
pel to be bestowed through the Messiah, under the image of streams of water, 

milk, and wine, to which all are freely invited. See Isa. lv. l, 10, &c. Out 

of his belly— i. e. from within him, alluding to the sacred vessels. The first 
instance remarked of pouring out water before the Lord, occurs 1 Sam. vii. 6. 

Ver. 39. Should receive. — This was spoken prophetically, of the effusion of 

the Spirit on the day of Pentecost. See Acts, ch. ii. The Holy Ghost was not 

yet given, because that Jesus was not yet glorified — Teaches us that 'the 
gifts of the Spirit, both ordinary and miraculous, are the fruits of Christ's me- 
diatorial work ; and bestowed on us, in consequence of his being exalted to the 
right hand of the Majesty on high. (See Acts ii. 33.) 
_ 



266 



JOHN, VIII. 



A. M. 4033. 
A. D. 29. 



m c.4.42. 
6.69. 



n c.1.46. 
ver. 52. 



o Ps.13Q.ll. 
Je.23.5. 



p Mi .5.2. 
Lu.2.4. 



q lSa.16.1,-1 



r Lu.4.22. 



8 Je.5.4,5. 
c. 12.42 
1 Co. 1.26. 



t c.3.2. 



u to him. 



v De.17.8. 
Pr.18.13. 



w Is.9.1,2. 



41 Others said, This is the m Christ. But some said, 
Shall "Christ come out of Galilee? 

42 Hath not the scripture said, That Christ °cometh 
of the seed of David, and out of the town of p Bethle- 
hem, where David Qwas? 

43 So there was a division among the people because 
of him. 

44 And some of them would have taken hirn ; but no 
man laid hands on him. 

45 f[ Then came the officers to the chief priests and 
Pharisees ; and they said unto them, Why have ye not 
brought him ? 

46 The officers answered, r Never man spake like 
this man. 

47 Then answered them the Pharisees, Are ye also 
deceived ? 

48 Have any of the rulers s or of the Pharisees be- 
lieved on him? 

49 But this people who knoweth not the law are 
cursed. 

50 Nicodemus saith unto them, (t he that came u to 
Jesus by night, being one of them,) 

51 Doth v our law judge any man, before it hear him, 
and know what he doeth ? 

52 They answered and said unto him, Art thou also 
of Galilee ? Search, and look : for out of Galilee w ari- 
seth no prophet. 

53 And every man went unto his own house. 

CHAPTER VIII. 

1 Christ delivereth the woman taken in adultery. 12 He preacheth himself the 
light of the world, and justifieth his doctrine : 33 answereth the Jews that 
boasted of Abraham, 59 and conveyeth himself from their cruelty. 

JESUS went unto the mount of Olives. 
2 And early in the morning he came again into 
the temple, and. all the people came unto him ; and he 
sat down, and taught them. 



Ver. 43. There was a division (Gr. schism) among the people.—' " A warm 
dissension" — " an angry debate ;" so the word signifies, whether it be attended 
with separation or not. — Doddridge. 

Ver. 41. No man laid hands on him. — Compare verse 30. 

Ver. 46. Never man spake, &c. — Doddridge quotes from Plutarch, as a 
proof of the extraordinary eloquence of Mark Anthony, that when Marius sent 
soldiers to kill him, he addressed them with such eloquence, that he quite dis- 
armed their resolution, and melted them into tears. But these were disarmed, 
not by an appeal to their passions, but their consciences. 

Ver. 50. He that came to Jesus.— Greek, " to him ;" Jesus being under- 
stood. 

Ver. 52. For out of Galilee.— Jonah and Nahum, as Doddridge observes, 
(if no others,) were both of that country. 

Ver. 53. Every man went unto his own house. — Wesley, and some others, 
attach to this sentence the first verse of the following chapter. " But (Greek 
de) Jesus went to the mount of Olives." 

Chap. VIII. Ver. I— 11. "It is well known, (says Doddridge,) that this 
atory is wanting in tbe Syriac version, in the Alexandrian and Bodleian copies, 
and in most of the oldest MSS., which engaged Beza to question, and Le Clerc, 
with many others, to reject its authority." But it is ably vindicated by Dr. 
Mill, Bp. Pcarce, and the learned Nolan. Doddridge appears satisfied of its 
authenticity, but Campbell is doubtful. It is cert? inly more easy to account 
for its omission than its insertion ; and many think it was omitted from a mis- I 
taken notion of our Lord being too indulgent to the adulteress. See Preb. Town- 
send's New Testament Arr. [The subject of the story, say^ that eminent cri- 
tic, Eusebius, forms as conv/ncing a proof in support of its genuineness, as it 
does in the subversion of the contrary notion, that it is an interpolation. There 



JOHN, VIII. 



267 



K. M. -1033. 
A. D. 29. 

a Le.20.10. 



b De.17.7. 
Re .2. 1,22. 



c c.3.11. 



d c.5.14. 



3 And the scribes and Pharisees brought unto him a 
woman taken in adultery ; and when they had set her 
in the midst, 

4 They say unto him, Master, this woman was taken 
in adultery, in the very act. 

5 Now a Moses in the law commanded us, that such 
should be stoned : but what sayest thou? 

6 This they said, tempting him, that they might have 
to accuse him. But Jesus stooped down, and with his 
ringer wrote on the ground, as though he heard them 
not. 

7 So when they continued asking him, he lifted up 
himself, and said unto them, He that is without sin 
among you, b let him first cast a stone at her. 

5 And again he stooped down, and wrote on the 
ground. 

9 And they which heard it, being convicted by their 
own conscience, went out one by one, beginning at 
the eldest, even unto the last: and Jesus was left 
alone, and the woman standing in the midst. 

10 When Jesus had lifted up himself, and saw none 
but the woman, he said unto her, Woman, where are 
those thine accusers? hath no man condemned thee? 

11 She said, No man, Lord. And Jesus said unto 
her, Neither do I condemn c thee : go, and sin <i no 
more. 

could he no possible inducement for fabricating such a passage, while there is 
an obvious motive for removing it from the canon. It has. besides, internal 
evidence of authenticity, in the testimony of 1 he Vulgate, in which it is uni- 
formly found ; and external, in the express acknowledgment of its genuine- 
ness by St. Chrysostome, St. Jerome, St. Augustine, and St. Ambrose; and 
St. Augustine has specified the reason of its having been withdrawn from the 
text of the Evangelist. Add to this, that the plain and simple style is that of 
the Evangelist; and that, every circumstance is completely in character; ex- 
actly what might be expected from the scribes and Pharisees, and from our 
Lord ; while his answer, though perfectly suited to the purpose, would scarcely 
have ever been thought of by human ingenuity.] — Bagster. 

Ver. 6. Wrote on the ground.— This is not uncommon in the East. Some 
commentators think our Lord's conduct had some reference to the law of jea- 
lousy, Nu v. 11, &c. — to the priest's stooping to take up dust, and writing 

the curses pronounced upon her ; but of this we are very doubtful. As 

though he heard them not. — What Christ wrote we know not, and it is in vain 
to guess : but if these words are genuine, his writing could have no reference to 
her case, or they must have known he heard them. Dr. Mill, however, omits 
these words, and Doddridge thinks justly, as they are wanting in the most va- 
luable MSS., and several other printed editions besides Mill's. 

Ver. 7. He that is without sin, &c— The original, as also the scope of 
the argument, conveys this thought, He that is loithout the same sin, &c. 
This was pointed ; and it is but just that, there should be a requisition of inno- 
cence in them that prosecute the vices of others. The offender is worthy of 
stoning, but who shall cast them ? How ill would they become hands as guilty 
as tier own? What do they but smite themselves, who punish their own of- 
fences in other men? Nothing is more unjust or absurd, than for the beam to 
censure the mote ; the oven to upbraid the kiln. It is a false and vagrant zeal 
that begins not first at home. 

Ver. 9. Being convicted by their own conscience. — Campbell says this 
clause is wanting in many MSS., and several versions and printed editions. 

Beginning at the eldest.— -It would be straining the text too far, to suppose 

they all went out in exact rotation ; but the elder and most respected mem- 
bers of the council, being self-convicted, first withdrew, and the others fol- 
lowed. 

Ver. 11. Neither do I condemn thee. — Our Lord carefully avoids assuming 
any appearance of magisterial authority. See Luke xii. 14. In this verse we 
have a beautiful epitome of the gospel, which is forgiveness unto holiness. 



268 



JOHN, VIII. 



A. M. 4033. 
A. D. 29. 



I 



e cl.4;9.5. 

f c.12.35,46. 

g c.5.31. 

h c.7.23. 
9.29,30. 

i c.3.17. 
12.47. 

j lSa.16.7. 
Ps. 45.0,7. 
72.2. 

k ver.29. 
c. 16.32. 

1 De.17.6. 
19.15. 

m c.5.37. 

n ver.55. 
c. L6.3. 
17.25. 

o c.14.7,9. 

p Ma. 12.41. 

q c.7.30. 

r c.7.34. 

8. T ob20.ll. 
Ps.73.18.. 
20. 

Pr.14.32. 
Is. 65.20. 
Ep.2.1. 

t Lu. 16.26. 

u ver.21. 
v Ma. 16. 16. 



12 IT Then spake Jesus again unto them, saying, I 
e am the light of the world : he that f followeth me 
shall not walk in darkness, but shall have the light 
of life. « 

13 The Pharisees therefore said unto him, Thou 
sbearest record of thyself ; thy record is not true. 

14 Jesus answered and said unto them, Though I bear 
record of myself, yet my record is true : for I know 
whence I came, and whither I go ; but h ye cannot 
tell whence I come, and whither J go. 

15 Ye judge after the flesh ; I i judge no man. 

16 And yet if I judge, my jjudgment is true : for I 
k am not alone, but I and the Father that sent nie. 

17 It is also written i in your law, that the testimony 
of two men is true. 

18 I am one that bear witness of myself, and the 
Father ra that sent me beareth witness of me. 

19 Then said they unto him, Where is thy Father? 
Jesus answered, Ye "neither know me, nor my Fa- 
ther: if ° ye had known me, ye should have known 
my Father also. 

20 These words spake Jesus in the p treasury, as he 
taught in the temple : and no man laid hands on him ; 
for 9 his hour was not yet come. 

21 Then said Jesus again unto them, I go my way, 
and ye r shall seek me, and s shall die in your sins: 
whither I go, ye * cannot come. 

22 Then said the Jews, Will he kill himself? because 
he saith, Whither I go, ye cannot come. 

23 And he said unto them, Ye are from beneath ; I 
am from above : ye are of this world ; I am not of 
this world. 

24 I "said therefore unto you, that, ye shall die in 
your sins : for v if ye believe not that I am /ie, ye shall 
die in your sins. 



Ver. 12. I am the light of the world.— Implying that, though he arose first 
upon the Jews, yet should he. like the natural sun, pursue his course till all na- 
tions should see and enjoy his light. 

Ver. 15. Ye judge after the flesh— That is, from outward appearances, and 
on carnal principles. Compare chap. vii. 24. 1 judge no nian—i. e. my pre- 
sent commission is to save, and not to judge. See note on verse 1 1. 

Ver. 20. Treasury. — In the court of the women in the temple there was 
placed one chest, or more ; the Jews say eleven, lor receiving the voluntary 
contributions of the people towards defraying the charges of public worship j 
such as providing the public sacrifices, wood for the altar, salt, and other ne- 
cessaries. That part of the area where these chests were placed was the trea- 
6ury. Mark xii. 41. Perhaps the whole court, or at least the piazza on on) 
side, with the chambers over it, in which the sacred stores were kept, wai 
from hence called by Ihe same name.— Jennings's Jew. Ant. 

Ver. 21. Ye shall die in your sins — That is, if ye accept not the Saviour 
whom God has provided, ye must die without pardon or salvation. Our Lord 
here telis the Jews, that they should die in their sins, and Whither he went 
'hey could not come. But, according to the scheme of Universalists, they might 
die in their sins, and yet be able to go whither he went, and inherit eternal 
life. Whom shall we believe? Voltaire spent his whole life in malignant but 
vain attempts to ridicule and overturn Christianity. He was the idol of a large 
portion of the French nation : but just when they were decreeing new honours 
for him, and loading him with fresh applause, then the hour of his ignominy 
and shame was fully come. In a moment the approach of death dissipated his 
delusive dreams, and filled his guilty soul with inexpressible horror. As if moved 
by magic, conscience started from her Jong slumbers, and unfolded before him 
the broad extended roll of all his crimes. Ah ! whither shall he fly for relief? 



JOHN, VIII. 



269 



25 Then said they unto him, Who art thou? And 
Jesus saith unto them, Even the same that I said unto 
you from the beginning. 

26 I have many things to say and to judge of you : 
but w he that sent me is true; and I speak to the 
world those things which I have heard of him. 

27 They understood not that he spake to them of the 
Father. 

28 Then said Jesus unto them. When ye have lifted 
up x the Son of man, then shall ye know that I am /ie, 
and that I do nothing of myself j but as my Father 
hath taught me, I speak these things. 

29 And he that sent me is with y me : the Father 
iiath not left me alone; for I do always those things 
that please him. 

30 As he spake these words, many believed on him. 

31 IT Then said Jesus to those Jews which believed 
on him, If ye continue l in my word, then are ye my 
disciples indeed ; 

32 And ye shall know a the truth, and the truth shall 
make you b free. 

33 IT They answered him, W 7 e be Abraham's seed, 
and were never in c bondage to any man : how sayest 
thou, Ye shall be made free? 

34 Jesus answered them, Verily, verily, I say unto 
you, Whosoever <J committeth sin is the servant of sin. 

35 And the servant e abideth not in the house for 
ever : but the Son abideth ever. 

36 If fthe Son therefore shall make you free, ye 
o shall be free indeed. 

37 I know that ye are Abraham's seed ; but ye seek 
to kill me, because my word hath no place in you. 



a. m. -mo. 

A. D. 29. 



w c.7.23. 

x <>..3.14. 
12.32. 

y c.10.42. 



z R 0.2.7. 
Col. 1.23. 
He. 10 38, 
39. 



a Ho. 6. a 

b Ps. 11 9.45 
c.17.17. 
Ro.6.14. 
18.22. 
Ja.1.25. 
2.12. 

c Le.2o.42. 



d Ro.6.16, 
20. 
2 Pe.2.19. 



e Ga.4.30. 
f Is.61.1. 



g Ro.8.2. 
Ga.5.1. 



Fury and despair succeed each other by turns, and he has more the appearance 
of a demon than a man. To his physician he said, " Doctor, I will give you 
half of what I am worth if you will give me six months life." The Doctor an- 
swered, "Sir, you cannot live six weeks." Voltaire replied, "Then shall I 
So to hell, and you shall go with me ;" and soon after expired. That lam 
e — Namely, the Messiah, as I have told you — even from the beginning. See 
next verse. 

Ver. 26. Judge of you.— Campbell, '* Reprove in you." 

Ver. 28. When ye have lifted up—i. e. crucified. Then shall ye know. — 

See Luke xxiii. 46, 47. 

Ver. 33. They an sw ered.— Campbell, " Some answered ;" i. e. not the per- 
sons who believed in him, as the context shows, but others of them who be- 
lieved not. So Doddridge. Neve?' in bondage— Cannot, mean that none 

of the children of Abraham had ever been in bondage, for they surely could not 
have forgotten Egypt and Babylon ; but it must refer to themselves, the pre- 
sent generation of Jews, as not in bondage ; and even this was hardly true, 
for, with all their show of freedom, Judea was subject to a Roman governor 
and his military guard. Our Lord, however, had no reference to political cir- 
cumstances. 

Ver. 34. Whosoever committeth — Doddridge, " practiseth"— sin. He 
thinks it exactly parallel to " worketh iniquity," and implying a course of ha- 
bitual transgression. Is the servant — Doddridge, "the slave" — of sin; 

which is more literal. 

Ver. 36. If the Son. . . . make you free, &c. — Abp. Tillotson says, that in 
some cities of Greece, the son and heir had a right to adopt brethren into the 
family ; but Dr. Gill thinks that this refers to a custom among the Romans, of 
a son, after his father's death, making free all the slaves that had been born in 
the house. 

Ver. 37. I know that ye are, &c— To understand our Lord's subsequent 
discourse, we must remember that Abraham had a two-fold posterity— the child- 
ren of his body, and of his faith. In respect of the former he admits — "I 



270 



JOHN, VIII. 



A. M. 463. 
A. D. 129. 



h c 14.10,24 
i Mat.3.9. 

) Ro.2.28,29 
9.7. 
Ga.3.7,29. 

k Ro.4.12. 



1 Is. 63. 16. 
64.8. 



re Mai. 1.6 
T n .5 1. 



tt c.L7.8,25. 
o Is. 6. 9. 



p Mat. 13.38 
1 Jn.3.8. 



q Jude 6. 



r Ga.4.16. 
2Th.2.10. 



s He. 4. 15. 

t c.7.20. 
u c.5.41. 



38 I h speak that which I have seen with my Father : 
and ye do that which ye have seen with your father. 

39 They answered and said unto him, Abraham i is 
our father. Jesus saith unto them, If J ye were Abra- 
ham's children, ye would do the works of Abraham. 

40 But now ye seek to kill me, a man that hath told 
you the truth, which I have heard of God : this k did 
not Abraham. 

41 Ye do the deeds of your father. Then said they 
to him, We be not born of fornication ; we i have one 
Father, even God. 

42 Jesus said unto them, If ™ God were your Father, 
ye would love me : for I proceeded forth and came 
from God ; neither came I of myself, but n he sent me. 

43 Why do ye not understand my speech ? even be- 
cause ye cannot hear my ° word. 

44 Ye p are of your father the devil, and the lusts of 
your father ye will do. He was a murderer from the 
beginning, and abode 9 not in the truth, because there 
is no truth in him. When he speaketh a lie, he speak - 
eth of his own : for he is a liar, and the father of it. 

45 And because r I tell you the truth, ye believe me 
not. 

46 Which of you convinceth s me of sin 1 And if I say 
the truth, why do ye not believe me ? 

47 He tnat is of God heareth God's words : ye there- 
fore hear them not, because ye are not of God. 

48 TT Then answered the Jews, and said unto him, 
Say we not well that thou art a Samaritan, and ** hast 
a devil % 

49 Jesus answered, I have not a devil ; but I honour 
my Father, and ye do dishonour me. 

50 And I u seek not mine own glory: there is one 
that seeketh and judgeth. 

51 Verily, verily, I say unto you, If a man keep my 
saying, he shall never see death. 

know that ye are Abraham's seed ;" but in respect of the latter, he denies 
their relation to the patriarch : "If ye were [truly] Abraham's children, ye 
would do the works of Abraham ;" but ye are the offspring of another father, 
and his deeds ye do. Ye seek to kill me, because I tell you the truth : Abra- 
ham did not thus. 

Ver. 43. Because ye cannot hear ray word.— Doddridge reads the latter 
clause interrogatively : " Is it because ye cannot hear my word ?" But Camp- 
bell thinks the Greek word hear, in this place, means to hear patiently, and 
renders it, " ye cannot bear my words." Compare verse 47. 

Ver. 44. He was a murderer.— Greek, "A killer of men." He " brought 

death into the world." He is a liar, andthe father of it — i. e. of lying. So 

Campbell. 

Ver. 46. Which of you convinceth me — Campbell, " convicteth me" — of 
sin?-—\. e. of falsehood, here contrasted with the truth. 

Ver. 48. And hast a, devil.— -Greek, "Demon ;" so verses 49. 52. Compare 
chap. vii. 20, and note. The word " devil," in the original of verse 44. is di- 
abolos. 

Ver. 51. Shall never see death.— Campbell admits that this refers to 
eternal death ; but remarks, that the ambiguity of the original should be pre- 
served, as it is by our translators, to give a just idea of the dialogue. To see 
death, and to taste of death (ver. 52,) appear to be synonymous expressions, 
meaning to experience it ; the only question is— What dealh is here intended? 
Certainly not mere mortality, for Abraham was dead, and the prophets were 
dead, nor did our Lord ever intimate that either himself or his apostles should 
he exempted from it. But there is a second death, for which the expression is 
I :iometiiv)es used, (see Rev. ii. 11 ; xx. 6, 14,) and the phi ase is evidently equiva- 



L 



JOHN, IX. 



271 



1 



52 Then said the Jews unto him, Now we know that 
thou hast a devil. v Abraham is dead, and the pro- 
phets ; and thou sayest, If a man keep my saying, he 
shall never taste of death. 

53 Art thou greater than our father Abraham, which 
is dead ? and the prophets are dead : whom makest 
thou thyself? 

54 Jesus answered, If w I honour myself, my honour is 
nothing: it is my Father x that nonoureth me; of 
whom ye say, that he is your God : 

55 Yet ye have not known him ; but I know him : 
and if I should say, I know him not, I shall be a liar 
like unto you : but I know him, and keep his saying. 

56 Your father Abraham rejoiced to see my day and 
he y saw it, and was glad. 

57 Then said the Jews unto him, Thou art not yet 
fifty years old. and hast thou seen Abraham ? 

53 Jesus said unto them, Verily, verily, 1 say unto 
you, Before Abraham was, z I am. 

50 IT Then took thev up stones to cast at him : but 
Jesus hid himself, and went out of the temple, going 
through the midst of them, and so passed by. 

CHAPTER IX. 

I The man that was born blind restored to sight. 3 He is brought to the Phari- 
sees. 18 They are offended at it. and excommunicate him : 35 but he is re- 
ceived of Jesus, and confesseth him. 39 Who they are whom Christ enlight- 
ened!. 

AND as Jesus passed by, he saw a man which was 
blind from his birth. 



A. M. 403:?. 
A. D. 29. 



v Zee. 1.5. 



wc.S 31,41. 



s c.17.1. 



He.11.13. 



Ex.3. 14. 
Is. 43. 13. 
c. 1.1,2. 
Col. 1.1 7. 
Re. 1.8. 



L 



lent to that which Jesus used to Martha, the sister of Lazarus, (ch. xi. 25, 26,) 
" He that believeth in me shall never die ;" and both phrases, literally taken, 
mean, " shall not die for ever." 

Ver. 55. I shall be a liar. — Campbell, " I should speak falsely, like you." 

Ver. 56. Abraham rejoiced— Campbell, " longed"— to see my day. Bishop 
Warburton conceives this passage refers to a prophetic vision which Abraham 
was favoured with at the time he offered up his son Isaac, and to which St. 
Paul refers, Heb. xi. 19. 

Ver. 57. Thou art not yet fifty years old.— He could not be more than 35, 
(nor, we think, so much,) but " his visage was marred more than any man's," 
(Isa. lii. 14,) which might well give him the appearance of advanced age. 

Ver. 58. Before Abraham loas, I am. — [That our Lord by this expression 
asserted his divinity and eternal existence, asthe great I AM, appears evident 
from the use of the present tense, instead of the preter, from its being in an- 
swer to the Jews, who inquired whether he had seen Abraham, and from its 
being thus understood by the multitude, who were exasperated at it to such a 
degree, that they took up stones to stone him. The ancient Jews not only 
believed that the Messiah was superior to and Lord of all the Patriarchs, and 
even of angels, but that his celestial nature existed with God, from whom it 
emanated, before the creation, and that the creation was effected by his mi- 
nistry.] — Bagster. A celebrated foreign Professor remarks, that the common 
" interpretation is required by the tenor of the discussion. The objection 
turned upon existence ; therefore the reply must refer to existence also. The 
objection was, ' Thou canst not have seen Abraham, for thou art not yet fifty 
years old ; thou wast not then born.' Jesus answered, ' I was before he was.' 

Thus the reply corresponds to the objection." Rosenmuller. 1 am.— This 

clause, according to Dr. Smith, is attended with some difficulty. We shall 
give an outline of his remarks.— 1. Some suppose it alludes to Exodus hi. 14, 
hut the Hebrew is in the future. 2. The predicate of the proposition may be 
left to be supplied by the minds of the hearers — I am [the Christ.] Compare 
Mark xiii. 6, with Mat. xxiv. 5. 3. The present, " I am," may be taken in the 
sense of the past, "I vva3." This is not unusual. Doddridge and Campbell 
render it, " Before Abraham was born I am ;" which is perfectly literal. 

Ver. 59. Going through the midst, &c. — This latter part of the verse is 
wanting in some MSS. and versions, and is omitted by some learned Editors. 

Chap. IX. Ver. 1. And as Jesus passed ~by. — The omission of this name 



272 




JOHN, IX. 1 



CHAP. 
a c.11.4. 



b c. 1.5,9. 
8.12. 
12.35,46. 

c Ma.8.23. 

d or,spread 

the clay 
upon ike 
eyes of the 
blind 
man. 

e Ne.3.15. 
f 2 Ki.5.14. 



2 And his disciples asked him, saying, Master, w ho 
did sin, this man, or his parents, that he was born 
blind? 

3 Jesus answered, Neither hath this man sinned, nor 
his parents : but that a the works of God should be 
made manifest in him. 

4 I must work the works of him that sent me, while 
it is day : the night cometh, when no man can work. 

5 As long as I am in the world, I b am the light of 
the world. 

6 When he had thus spoken, he c spat on the ground, 
and made clay of the spittle, and he d anointed the 
eyes of the blind man with the clay, 

7 And said unto him, Go, wash in the pool of e Si- 
loam, (which is by interpretation, Sent.) He f went 
his way therefore, and washed, and came seeing. 

in the original, seems to intimate a connexion between this event and the 
preceding. The New Testament, (any more than the Old,) we must recollect, 
was not divided into verses, or even chapters, by the inspired writers. This 
chapter may therefore connect with the preceding, thus — Jesus, " going 
through the midst of them [the multitude,] passed by [them,] and as he passed 
by [or, in passing by] he saw," &c. 

Ver. 2. Who did sin ?— If this question, as is generally supposed, referred to 
the Pythagorean notions, it may be illustrated by the following note from 
Dean Prideaux: — "As to lesser crimes, [i. e. those which might not require 
everlasting punishment,] their opinion was, that they were punished in the 
bodies, which the souls -which committed them were next sent into. Accord- 
ing to this notion it was that the disciples asked Christ, in the case of the man 
who was born blind, who had sinned, that he should be born blind." Or, per- 
haps, as Dr. Light foot suggests, they might have imbibed the stranger notion, 
that an infant might commit sin even in his mother's womb. Our Lord, how- 
ever, always avoided such curious questions ; and merely replies, that this^ 
blindness had happened to the man, neither for his own sins nor for those of 
his parents, but that an opportunity might he afforded to display the power of 
God through him. Bishop Pearce renders this, " Who sinned? This man that 
he is become blind? or his parents, that he was born blind?" But we doubt 
much if this can be justified. 

Ver. 3. Neither hath this man sinned, nor his parents— That is, so as to 
be the occasion of his misfortune : this seems necessarily implied. — The cause 
of this man's affliction is uncharitably supposed to be some personal transgres- 
sion of either the man himself or of his parents. Though sin was, indeed, pri- 
marily the cause of all the misery in the world ; yet it is both uncharitable 
and unjust to refer the misfortunes of the afflicted to their personal transgres- 
sions. Afflictions arc often sent for our benefit, and to exercise our patience 
under them, or to display the glory of God in our deliverance from them. 

Ver. 5. I am the light of the world.— [Onr Lord here claims one of the 
titles given by the Jews to the Divine Being. So in Bammidbar Rabba, " The 
Israelites said to God, O Lord of the universe, thou commandest us to light 
lamps to thee, yet thou art the light of the ivorld." It was also a title of 
the Messiah, (see Isa. xlix. 6 ; lx. 1 ;) and in a remarkable passage oVYalkut 
Rubeni, fol. 6, it is said, on Gen. i. 4, " From this we learn, that the Holy and 
livessed God saw the light of the Messiah, and his works, In fore the world 
was created ; and reserved it for the Messiah and his generation, under the 
J throne of his glory. Satan said to the Holy and Blessed God, For whom dost 
thou reserve that light which is under the throne of thy glory? God answered, 
For him who shall subdue thee, and overwhelm thee with confusion. Satan 
rejoined, Lord of the universe, show that person to me. God said, Come, anrl 
see him. When he saw him, he was greatly agitated, and fell upon his face, 
saying, Truly this is the Messiah, who shall cast me and idolaters into hell."J 
—Bagster. 

Ver. 6. He spat .... and, made clay. — Several Eastern travellers, particu- 
larly Captain Light, speak of a superstitious notion of the use of saliva in 
curing bad eyes, and other disorders, but none of them speak of a clay salve 
for that purpose : this, indeed, seems more calculated to destroy sight than to 
restore it. 

Ver. 7. Go, wash— i.e. "wash thine eyes"— in the pool ofSilcam— This 
was supplied by a fountain of the same name, which arose in the south-weat 
■ ■ ^i 



JOHN, TX. 



273 



8 If The neighbours therefore, and they which before 
had seen him that he was blind, said, Is not this he 
that sat and begged? 

9 Some said, This is he: others said, He is like him : 
but he said, I am he. 

10 Therefore said they unto him, How were thine 
eyes opened? 

11 He answered and said, A man that is called Jesus 
made 'clay, and anointed mine eyes, and said unto 
me, Go to the pool of Siloam, and wash : and I went 
and washed, and I received sight. 

12 Then said they unto him, Where is he? He said, I 
know not. 

13 IT They brought to the Pharisees him that afore- 
time was blind. 

14 And it was the sabbath day when Jesus made the 
clay, and opened his eyes. 

15 Then again the Pharisees also asked him how he 
had received his sight. He said unto them, He put 
clay upon mine eyes, and I washed, and do see. 

16 Therefore said some of the Pharisees, This man is 
not of God ; because he keeneth not the sabbath day. 
Others said, How r- can a man that is a sinner do such 
miracles'? And i there was a division among them. 

17 Thev say unto the blind man again, What sayest 
thou of him, that he hath opened thine eyes? He said, 
He is a J prophet. 

18 But the Jews did not believe k concerning him, 
that he had been blind, and received his sight, until 
they called the parents of him that had received his 
sight. 

19 And they asked them, saying, Is this your son, 
who ye say was born blind? how then doth he now see? 

20 His parents answered them and said, We know 
that this is our son, and that he was born blind : 

21 Hut by what means he now seeth, we know not ; 
or who hath opened his eyes, we know not : he is of 
age ; ask him : he shall speak for himself. 

22 These words spake his parents, because they 
i feared the Jews: for the Jews had agreed already, 
that if any man did confess that he was Christ, he 
m should be put out of the synagogue. 

23 Therefore said his parents, He is of age ; ask him. 



A. M. 4033. 
A. D. 29. 

g ver.6,7. 



h ver.31. 
c.3.2. 



i c.7. 12,43. 



j c.4.19. 



k ls2G.ll. 



Pr.29.25. 
c.7. 13. 
12.42. 



m ver.34. 
c.16.2. 



part of Jerusalem. Siloam is by interpretation sent— and therefore tallies 

with the circumstance of his being sent thither. He washed and came 

seeing.— There is this remarkable difference between cures wrought natu- 
rally and miraculously ; the former, effected by some surgical operation, al- 
ways require great caution to prevent relapse : the eyes, for instance, must be 
guarded against too sudden a display of light, and, in general, very gradually 
exposed to it; but this man came seeing— \. e. in the full possession of his 
eye-sight, without, either shade or guard. 

Ver. 16. He kecpeth not the sabbath.— U is remarkable, certainly, that our 
Lord so otten chose this day for the performance of his miracles, and it may 
serve to teach us, t>-at active benevolence to the souls and bodies of our fel- 
low-creatures ougb to be blended with our devotions. As this is the day in 
which God blesses us, we cannot choose a better for blessing others. " I wilJ 
bless thee, and make thee a blessing." (Gen. xii. -2.) 

Ver. 17. That he hath opened- Doddridge, "Since 1»3 halh opened''— 
thine eyes. 



5 



J 



274 



JOHN, IX. 



A. M. 4033. 
A. D. 29. 

n Jos.7.19. 
Ps.50.11. 
15. 

o lPe.2.23. 

p Ps. 103.7. 
He.3.5. 

q c.8.14. 

r c.3.10. 

s Ps.119.18. 
Is.29.18, 
19. 
35.5. 
2 Co.4.6. 

t Job 27.9. 
Ps.66.18. 
Pr.23.9. 
Is. 1.15. 
Je.11.11. 
Eze.8.18. 
Mi.3.4. 
Zcc.7.13. 

u Ps.34.15. 
Pr. 15.29. 

v ver.2. 

w or, ex- 
communi- 
cated him 

x Is. 66. 5. 

y Un.5.13. 

z c.4.25. 

a Mat. 14. 33 

b c.5.22,27. 
12.47. 

c 1 Pe.2.9. 

d Mat. 13. 13 
c.3.19. 

e Ro.2.19. 
Re. 3. 17. 

f c.15.22,24. 



24 Then again called they the man that was hlind, 
and said unto him, Give God n the praise : we know 
that this man is a sinner. 

25 He answered and said, Whether he be a sinner or 
no, I know not: one thing I know, that, whereas I 
was blind, now I see. 

26 Then said they to him again, What did he to thee? 
how opened he thine eyes? 

27 He answered them, I have told you already, and 
ye did not hear: wherefore would ye hear it again? 
will ye also be his disciples ? 

28 Then they reviled °him, and said, Thou art his 
disciple ; but we are Moses' disciples. 

29 We know p that God spake unto Moses : as for 
this fellow, we 9 know not from whence be is. 

30 The man answered and said unto them, Why, 
r herein is a marvellous thing, that ye know not from 
whence he is, and yet he hath opened s mine eyes. 

31 Now we know that God t heareth not sinners : 
but if u any man be a worshipper of God, and doeth 
his will, him he heareth. 

32 Since the world began was it not heard that any 
man opened the eyes of one that was born blind. 

33 If this man were not of God, he could do nothing. 

34 IT They answered and said unto him, Thou v wast 
altogether born in sins, and dost thou teach us? And 
they w cast him x out. 

35 IT Jesus heard that they had cast him out ; and 
when he had found him, he said unto him, Dost thou 
believe ?on the Son of God ? 

36 He answered and said, Who is he, Lord, that I 
might believe on him? 

37 And Jesus said unto him, Thou hast both seen 
him, and z it is he that talketh with thee. 

38 And he said, Lord, I believe. a And he worshipped 
him. 

39 IT And Jesus said, For b judgment I am come into 
this world, that they which see not c might see; and 
that they which see might be made d blind. 

40 And some of the Pharisees which were with him 
heard these words, and said unto him, Are we e blind 
also? 

41 Jesus said unto them, If f ye were blind, ye should 



Ver. 32. Since the world began, &c.—Ca?npbell, " Never was it heard be- 
fore, that any man gave sight to one born blind." — [That there are cases in 
Avhich a person born blind may be restored to sight by surgical Means, we 
know ; but it isperfectly evident that no such means were used Mr our Lord. 
And it iz worthy of remark, that, from the foundation of the woiJd, no person 
born blind had been restored to sight, even by surgical operation, till about 
the year 1728 ; when the celebrated Dr. Cheselden, by couching the eyes of a 
young man, 14 years of age, restored them to perfect vision. This was the 
effect of well directed surgery : that performed by Christ was wholly a mi- 
racle, effected by the power of God. The simple means employed could have 
had no effect in this case ; and were merely employed as symbols.'— Bagster. 

Ver. 34. Thou loast altogether born in sins.— By which expression we do 
not understand them as referring to the Scripture doctrine of original sin, but 
the Pythagorean figment of the transmigration of souls. It is no new tiling to 
get angry when beaten in argument. 

Ver. 41. If ye were blind.— ■" If ye were blind," as thJ3 poor man wasj or 



JOHN, X. 

have no sin : but now ye say, We see ; therefore s your 
sin remaineth. 

CHAPTER X. 

] Christ is the door, and the good shepherd. 19 Divers opinions of him. 24 He 
proveth by his wot ks, that he is Christ the Son ot God : 39 escapeth the Jews, 
40 and went agair. beyond Jordan, where many believed on bun. 

TTERILY, verily, I say unto you, a He that entereth 

* not by the door into the sheep fold, but climbeth 

up some other way, the same is a thief and a robber. 

2 But he that entereth in by the bdoor is the shepherd 
of the sheep. 

3 To him c the porter openeth ; and the sheep hear 
his voice : and he calleth dhis own sheep by name, 
and leadeth e them out. 

4 And when he putteth forth his own sheep, he goeth 
before them, and the sheep follow him : for tney know 
his f voice. 

5 And a stranger will they not follow, but will flee 
''from him : for they know not the voice of strangers. 

6 This parable spake Jesus unto them : but they un- 
derstood not what things they w r ere which he spake 
unto them. 

7 Then said Jesus unto them again, Verily, verily, I 
say unto you, I « am the door of the sheep. 

8 All that ever came before me are thieves and rob- 
bers : but the sheep did not hear them. 

9 I am the door : by me if any man enter m, he shall 
be saved, and shall go in and out, and find pasture. 

10 The thief cometh not, but for to steal, and to kill, 
and to destroy : I am come that they might have life, 
and that they might have it more abundantly. 



275 

A. M. 4033. 
A. D. 29. 

g Is. 5.21. 
Lu. 18.14. 
1 Jn.1.8.. 
10. 



r\ 



CHAP. 10. 



a Ro.10.15. 
He.5.4. 



b ver.7,9. 
c Re.3.20. 



dEze.34.11. 
Ro.8.30. 



e Is. 40. 11. 

f Ca.2.8. 
5.2. 



g 2 Ti.3.5. 
Re-2.2. 



h Ep.2.18. 



if you had no means of information, "ye should have," comparatively, "no 
sin ;" but since ye think yourselves wise, and boastingly " say, We see ; there- 
fore your sin remaineth" without excuse, and without remedy. 

Chap. X. Ver. 1. That entereth not by the door— That is, by the gate of 
the sheepfold. The sheepfold was an inclosure sometimes in the manner of 
a building, and made of stone, or fenced with reeds. In it was a large door, 
at which the shepherd went in and out, when he led in or brought out the 
sheep. At tithing, which was done in the sheepfold, they made a little door, 
so that two lambs could not come out together. To this inclosure there is an 
allusion in these words.— Orient. Cust. No. 1293. 

Ver. 2. He that entereth in by the door is the shepherd— That is. thieves and 
robbers are not allowed to enter in by the door, but those only who belong to 
the sheepfold. 

Ver. 3. He calleth his own sheep by name. — In Judea, and other Eastern 
countries, the shepherds give names to their sheep, who answer to them, as 
do our dogs and horses, following them when called. — Macknight. 

Ver. 4. The sheep follow him : for they know his voice.— Not only is this 
the case in the East, but Polybius mentions, that in Italy the shepherds were 
accustomed to sound a horn, and the sheep would follow them.— Orient. Cust. 
No. 1295. 

Ver. 7. I am the door. — The allusion is to the gate by which the shepherd 
leatls his sheep into the blessed pastures. When he says, " All who came be- 
fore me are thieves and robbers," he does not reflect on the prophets of thQ r 
Old Testament, who made no pretensions to be themselves the way, or the 
door, unto eternal life, but pointed only to the Messiah as such. The thieves 
and robbers here alluded to, were those false teachers who pretended to point 
out some other way of life and salvation. 

Ver. 8. AH that ever came before me. — Campbell says, the words " before 
me," are wanting in some of the most ancient, and in a great number of other 
MSS. and in some ancient versions of early editions. He reads. "All who 
have entered in another manner." The double comparison of Christ to a 
sheep door and to a shepherd, introduces a confusion of metaphor, not un- 
common in the East. 



276 



JOHN, X. 



A. M. 4033. 
A. D. 29. 



i He.13.20. 
1 Pe.2.25. 



j Eze.34.2.. 
6. 
Zee. 11. 17 

k 2 Ki.2.19. 

1 Un.5.20. 
mMat.<1.27 

I x c.15.13. 
Is. 53.4,5. 

o Is. 49. 6. 

5G.8. 

p Eze.37.22. 
Ep.214. 

q Is.53.7.,12 
He.2.9. 

r Ph 2.6. .8. 
s c.2.19. 

t c.6.33. 

u c.7.20. 

v cI3.9, &c. 

wAc.3.11. 
5.2. 



11 I i am the good shepherd : the good shepherd gi- 
veth his life for the sheep. ( 

12 Bat he that is a hireling, and not the shepherd, 
whose own the sheep are not, seeth the wolf coming, 
and leaveth j the sheep, and fleeth : and the wolf 
catcheth them, and scattereth the sheep. 

13 The hireling fleeth, because he is a hireling, and 
careth not for the sheep. 

14 I am the good shepherd, and kknow my sheep, and 
am known i of mine. 

15 As m the father knoweth me, even so know I the 
Father : and n I lay down my life for the sheep. 

16 And ° other sheep I have, which are not of this 
fold : them also I must bring, and they shall hear my 
voice; and p there shall be one fold, and one shep- 
herd. 

17 Therefore doth my Father love me, because 9 1 lay 
down my life, that I might take it again. 

18 No man taketh it from me, but r I lay it down of 
myself. I have power to lay it down, and I s have 
power to take it again. This t commandment have I 
received of my Father. 

19 ir There was a division therefore again among the 
Jews for these sayings. 

20 And many of them said, He u hath a devil, and is 
mad ; why hear ye him ? 

21 Others said, These are not the words of him that 
hath a devil. Can a devil open v the eyes of the blind? 

22 IT And it was at Jerusalem the feast of the dedica- 
tion, and it was winter. 

23 And Jesus walked in the temple in Solomon's 
w porch. 



Ver. 11. Good shepherd. — Under this figure Christ, is repeatedly represented to 
us by the prophets, (see Isa. xl. 11. Ezek. xxxiv. 23. Zech. xiii. 7, &c.) as well 
as in the latter parts of the New Testament. As the Good Shepherd, he is 
distinguished from " the hireling, who careth not for the sheep," as well as 
from the robber, who comes to steal them. 

Ver. 12. But .... a hireling.—' 1 It is not the bare receiving hire which 
denominates a man a hireling ; for the labourer is worthy of his hire, (Jesus 
himself being Judge, Luke x. 7,) but the loving hire more than the work — 
the working for the sake of hire." Wesley. 

Ver. 14, 15. And knoio my sheep, &lc— Campbell reads, (we think prefer- 
ably,) " I both know my own, and am known by them, .even as the Father 
knoweth me, and I know the Father,) and I give my life for the sheep." 

Ver. 16. And other sheep I have. — The Saviour here refers to the Genliles ; 
he hath a flock in almost every country of the globe, which it is the object of 
his gospel ministry gradually to collect into one sheepfbld, under the great 
Chief Shepherd of our souls. 

Ver. 18. No man taketh it— Campbell, " No man forceth it"— from me. 
cee chap. xix. 11. 

Ver. 20. He hath a devil, and is mad.— They suppose him mad in conse- 
quence of being possessed. 

Ver. 20, 2h Hath a devil.— The Greek in both these verses is not diabolos, 
but daimon, or demon. 

Ver. 22. Feast of the dedication.— Doddridge concludes that it could not 
refer to the dedication of Solomon's temple, for that was in autumn, (1 Kings 
viii. 2;} nor that of Nehemiah, which was in spring, (Ezra vi. 15, 16;) but 
that of Judas Maccabeus, on his having purified the temple and altar from 
the profanations of Antiochus Epiphanes. This was kept annually for eight 
days, in the month of December. 

Ver. 23. Solomon's porch.— According to Josephus, this porch was the 
eastern part of a gallery erected on the inside of the outer court of the tern- 







R 



JOHN, X. 



277 



24 Then came the Jews round about him, and said 
unto him. How long dost thou x make us to doubt 7 If 
thou be the Christ, tell us plainly. 

25 Jesu3 answered them, I told you, and ye believed 
not : the 7 works that I do in my Father's name, they 
bear witness of me. 

26 But z ye believe not, because ye are not of my sheep, 
as I said unto you. 

27 My a sheep hear my voice, and I know them, and 
they follow me : 

2S And I give unto them eternal life; and they b shall 
never perish, neither shall any man pluck them out of 
my hand. 

29 My c Father, which gave d them me, is greater than 
all ; and no man is able to pluck them out of my Fa- 
ther's hand. 

30 I e and my Father are one. 

31 IT Then f the Jews took up stones again to stone 
him. 

32 Jesus answered them, Many good works have I 
showed you from my Father ; for which of those works 
do ye stone me 7 

33 The Jews answered him, saying, For a good work 
we stone thee not; but for blasphemy; and because 
S that thou, being a man, makest thyself God. 

34 Jesus answered them, Is it not written in your law, 
I said, Ye are gods 7 

35 If he called them gods, unto whom the word of 
God came, and the scripture cannot be broken ; 

36 Say ye of him, whom the Father hath h sanctified, 
and sent into the world, Thou blasphemest ; because 
I said, I am i the Son of God 7 



a. m. um. 

A. D. 29 



x or, hold 
us in sus- 
pense. 

y c.5.36. 

z c.8.47. 
1 Jn.4.6. 

s. ver.4. 



b c. 17.12. 

18.9. 
He.7.25. 

c c.14.23. 



d c.17.2. 
e c.17.11,22 

f c.8.59. 



g c.5. 13. 
ver.30. 
Ps.82.6. 
Ro.13.1. 



h Is.ll.2,C 
49.1,3. 
c.6.27. 



i Ph.2.6. 



pie. It was the custom of the ancients to teach and converse walking ; and 
it being now winter, it is probable that both Jesus and the Jews resorted 
thither for protection from the wind and rain. 

Ver. 28. Neither shall any man pluck.— Campbell, " Neither shall any one 
wrest." The noun " man" is certainly improperly supplied, (as in many other 
places ;) and Dr. Campbell's version is more literal. 

Ver. 29. To pluck.— Campbell, " to wrest," as before. 

Ver. 30. I and my Father— Doddridge, "The Father;" for the pronoun 

is not in the original, nor is it wanted. Are one. — Not eis, one person, 

but en, one thing ; meaning one divine Being— one God. 1 and my 

father are one— Is simply, " I and my Father are united in counsel, design, and 
power " 

Ver. 34. In your laio—\. e. in the sacred books ; thus the Psalmist himself 
used the term frequently, Ps. cxix. 

Ver. 35. The word of God came. — Some refer this to the divine decree which 
made them magistrates, or judges ; but Doddridge refers it rather to the di- 
vine message, " I said, Ye are gods." Ps. lxxxii. 6. And the scripture can- 
not be broken. — We should prefer reading these words as Doddridge does, in 
a parenthesis, thus — "If he called them gods to whom the word of God came, 
(and the scripture cannot be broken,) Say ye," &c. 

Ver. 36. Say ye of him, ivhom the Father ?— Jesus does not undertake to 
answer the question here, whether he is truly divine ; but simply to vindicate 
the language he had used, against the accusations of the Jews. " If youtr ma- 
gistrates are called Elohim, is it presumption in me to call myself the Son of 
God ?" This leaves the question unagitated, as to his divine nature ; but vin- 
dicates the language which he had used, against the malignant aspersions of 

the Jews, by an argument drawn from their own Scriptuies. Prof. Stuart. 

Father hath sanctified. — This term, " sanctify," does not always mean to 
make holy ; but often, especially in the Old Testament, to devote to a aacred 
purpose or office. 



I!~r 



24 



ii 



278 



JOHN, XL 



A. M. 4033 
A. D. 29 



j c.H. 10,11 
15.21. 



k cl.28. 



Mat.3.11, 

12. 

C.3.30..36. 



S7 If I Jdo not the works of my Father, believe me 
not. 

38 But if I do, though ye believe not me, believe the 
works: that ye may know, and believe, that the Fa- 
ther is in me, and I in him. 

39 IT Therefore they sought again to take aim : but he 
escaped out of their hand, 

40 And went away again beyond Jordan into the place 
k where John at first baptized ; and there he abode. 

41 And many resorted unto him, and said, John did 
no miracle : but all things that John spake l of this 
man were true. 

42 And many believed on him there. 

CHAPTER XI. 

1 Christ raiseth Lazarus, four days buried. 45 Many Jews believe. 47 The 
high priests and Pharisees gather a council against Christ. 49 Caiaphas pro- 
pliesieth. 54 Jesus hid himself. 55 At the passover they inquire after him, 
a nd lay wait for him. 

1YTOW a certain man was sick, named Lazarus, of 
-L^ Bethany, the town of a Mary and her sister Mar- 
tha. 

2 (It was that Mary which b anointed the Lord with 
ointment, and wiped his feet with her hair, whose bro- 
ther Lazarus was sick.) 

3 Therefore his sister sent unto him, saying, Lord, 
behold, he c whom thou lovest is sick. 

4 When Jesus heard that, he said, This sickness is 
not unto death, but <i for the glory of God, that the 
Son of God might be glorified thereby. 

5 Now Jesus loved Martha, and her sister, and La- 
zarus. 

6 When he had heard therefore that he was sick, he 
abode two days still in the same place where he 
w r as. 

7 Then after that saith he to his disciples, Let us go 
into Judea again. 

8 His disciples say unto him, Master, the Jews of 
late e sought to stone thee; and goest thou thither 
f again? 

9 Jesus answered, Are there not twelve hours in the 

Chap. XI. Ver. 1. A certain man.— Doddridge, " There was one Lazarus." 
— [The raiding of Lazarus from the dead, being a work of Christ beyond mea- 
sure great, the most stupendous of all he had hitherto performed, and beyond 
a.l others calculated to evince his divine majesty, was therefore purposely re- 
corded by the Evangelist John ; while it was omitted by the other Evange- 
lists, probably, as Grotius supposes, because they wrote their histories during 
the life of Lazarus ; and they did not mention him for fear of exciting the ma- 
lice of the Jews against him ; as we find from chap. xii. 10, that they sought 
to pul him to death, that our Lord might not have such a monument of nis 
powei and goodness remaining in the land.l — Bagster. 

Ver. 2. It teas that Mary which anointed the Lord.— Doddridge, " who 
(afterwards) anointed ;" as mentioned in the next chapter, ver. 3. — [This is 
said by prolepsis, or anticipation, and may be rendered, ' she who (some time 
afterwards) anointed," &c. By rendering thus, we avoid the error of suppos- 
ing that Mary the sister of Lazarus was the same as Mary Magdalene, and 
her who is termed a sinner.]— Bagster. 

Ver. 4. Not unto death. — Campbell, " Will not prove fatal." 

Ver. 7. Let us go into Judea.— From the country east of Jordan, whither 
he had retired some time before, when the Jews sought to stone him ; chap. x. 
39, 40. 

Ver. 9. Are there not twelve hours in the day ?— The Jews divided the 
space from sun-rise to sun-set, were the days longer or shorter, into twelve 



CHAP. 11. 



a Lu.10.3S, 
39. 



b Ma.14.3. 
c.12.3. 



c He. 12.6. 
Re.3.19. 



d c.9.3. 
ver. 40. 

e c.10.31. 
f Ac.20.24. 



JOHN, XL 



279 



day? If? any man walk in the day, he stumbleth not 
because he seeth the light of this world. 

10 But if a man walk in the " /? night, he stumbleth, 
because there is no light in him. 

11 These things said he : and after that he saith un- 
to them, Our friend Lazarus i sleepeth; but I go, that 
I may awake him out of sleep. 

12 Then said his disciples, Lord, if he sleep, he shall 
do well. 

13 Howbeit Jesus spake of his death : but they 
thought that he had spoken of taking of rest in sleep. 

14 Then said Jesus unto them plainly, Lazarus is 
dead. 

15 And I am glad for your sakes that I was not there, 
to the intent ye may believe ; nevertheless let us go 
unto him. 

16 Then said Thomas, which is called Didymus, unto 
his fellow disciples, Let us also go, that we may die 
with him. 

17 Then when Jesus came, he found that he had lain 
in the grave four days already. 

18 Now Bethany was nigh unto Jerusalem, j about 
fifteen furlongs off: 

19 And many of the Jews came to Martha and Ma- 
ry, to k comfort them concerning their brother. 

20 Then Martha, as soon as she heard that Jesus was 
coming, went ana met him : but Mary sat still in the 
house. 

21 Then said Martha unto Jesus, Lord, if thouhadst 
been here, my brother had not died. 

22 But I know, that even now. whatsoever i thou 
wilt ask of God, God will give it tnee. 

23 Jesus saith unto her, Thy brother shall rise again. 

24 Martha saith unto him, I know that he shall rise 
again in the m resurrection at the last day. 

25 Jesus said unto her, I am the n resurrection, and 
the ° life : he that believeth in me, though Phe were 
dead, yet shall he live : 

26 And whosoever qliveth and believeth in me shall 
never die. Believest thou this ? 

27 She saith unto him, Yea, Lord : I believe that 
thou art the Christ, the Son of God, which should 
come into the world. 

28 And when she had so said, she went her way, and 



; A. M. 4033. 
A. D. 29. 

g c. 12.35. 
h Ec.2.14. 



P under- 
takes that 
which he 
has not a 
c&l'fer, 
wiA Bum- 
ble and 
meet with 
many in- 
conveni- 
ences. 



De.31.16. 
Ac.7.60. 
1 Co. 15. 
18,51. 



j i. e. about 
two miles. 



k 1 Ch.7.22. 
Job 2.11. 
42.11. 
Ro.12.15. 
1 Th.4.18. 



1 c.9.31. 
m c.5.29. 
n c.6.40,44. 



o Is.33.16. 
c.14.6. 
1 Jn.1.2. 



p Job 19.26. 
Is. 26. 19. 
Ro.4.17. 



q c.&15. 



parts ; so that the hours of their day were all the year the same in number, 
though much shorter in winter than in summer. 

Ver. 10. No light in him.— Campbell, " In it ;" i. e. in the night. 

Ver. 16. Thomas — In Hebrew, as Didymus in Greek, signifies a twin. 

Ver. 18. About fifteen furlongs— \. e. nearly two miles. 

Ver. 19. And many of the Jews.— Their usual time of mourning (as well 
as feasting) lasted seven days, during which, as it was passover time, there 
would he many coming and gains. 

Ver. 20. Mary sat still— Campbell, " Mary remained. " The word " still" 
is better omitted, as equivocal, and not in the original. 

Ver. 25. He that believeth in me—i. e. " He that believeth in me, though he 
were [spiritually] dead, yet shall he [spiritually] live : and he that [thusl liveth, 
and believeth in me, shall never die,"— that is, shall not die for ever ; shall not 
sutler ihe pain of a second, an everlasting death. 

Ver. 26. Shall never die.— See note on John viii. 51. 



280 



JOHN, XL 



■n 



A. M. 4033. 
A. D. 29. 



r c.21.7. 

8 c.13.13. 
t Ma. 10. 4 9 
c vsr.19. 



v c.4.49. 
ver.21,37. 



w he trou- 
bled him- 
self. 



x Is.63.9. 
Lu.19.41. 
He.2.16, 
17. 



y c.9.6. 
z Ma.16.3. 



a P«. 49.7,9. 
Ac.2.27. 



b ver.4,23. 



c c.12.23.. 
30. 



called Mary her sister r secretly, saying, The Master 
s is come, and calleth t for thee. 

29 As soon as she heard that % she arose quickly, and 
came unto him. 

30 Now Jesus was not yet come into the town, but 
was in that place where Martha met him. 

31 The u Jews then which were with her in the house, 
and comforted her, when they saw Mary, that she rose 
up hastily and went out, followed her, saying, She go- 
eth unto the grave to weep there. 

32 Then when Mary was come where Jesus was, and 
saw him, she fell down at his feet, saying unto him, 
Lord, if v thou hadst been here, my brother had not 
died. 

33 When Jesus therefore saw her weeping, and the 
Jews also weeping which came with her, he groaned 
in the spirit, and w was troubled, 

34 And said, Where have ye laid him? They said unto 
him, Lord, come and see. 

35 Jesus x wept. 

36 Then said the Jews, Behold how he loved him ! 

37 And some of them said, Could not this man, 
which y opened the eyes of the blind, have caused that 
even this man should not have died ? 

38 Jesus therefore again groaning in himself cometh 
to the grave. It was a cave, and a stone lay upon it. 

39 Jesus said, Take ye away z the stone. Martha, the 
sister of him that was dead, saith unto him, Lord, by 
this time a he stinketh : for he hath been dead four 
days. 

40 Jesus saith unto her, Said t>I not unto thee, that, 
if thou wouldest believe, thou shouldest see the glory 
of God ? 

41 Then they took away the stone from the place 
where the dead was laid. And Jesus lifted up his eyes, 
and c said, Father, I thank thee that thou hast heard 
me. 

42 And I knew that thouhearest me always : butbe- 



Ver. 31. Goeth unto the grave to tveep.—The Jews used to go to the graves 
of their friends on various accounts, either to see whether they were dead or 
not ; or from superstitious motives, frequenting the graves of the prophets and 
wise men to pray and weep. The Persians also visit the sepulchres of their 
principal imams or prelates. A striking conformity between the customs of 
the Jews and the East Indians iray be traced in many instances. Mr. Foun- 
tain says, " This morning when I awoke I heard a great noise by a number of 
people on the bank of the tank near my bungalow, an accommodation boat, 
used as an occasional residence. I went to see what was the matter, and 
found a number of women and girls assembled to lament over the grave of a 
lad. who had been killed by a wild buffalo ten days before. The mother sat 
on the earth at one end of the grave, leaning herself upon it, and bitterly ex- 
claiming, Amor Banban ! Amor Banban ! oh my child ! my child ! On the 
other end of the grave sat another female, who was expressing her grief in a 
similar manner.— Orient. Oust. Nos. 1299, 1300. 

Ver. 33. Groaned in the spirit — Or in spirit; i. e. inwardly. 

Ver. 39. He hath been dead four days.— Ver. 17, it is said, " he had lain four 
days in the grave." The Jews generally buried their dead on the same day on 
which they died. 

Ver. 41. I thank thee that thou hast heard. me—\t does not appear that 
Christ ntlered any prayer audibly : but God " heareth the desire of the hum- 
ble." Ps. x. 17. 



/ 



JOHN, XI. 



281 



cause of the people which stand by I said it t that they 
may believe that thou hast sent me. % / 

43 And when he thus had spoken, he cried with a 
loud voice, Lazarus, come forth. 

44 And d he that was dead came forth, bound hand 
and foot with grave-clothes : and his face e was bound 
about with a napkin. Jesus saith unto them. Loose 
him, and let him go. 

45 Then many of the Jews which came to Mary, and 
had seen fthe things which Jesus did, believed on 
him. 

46 But some of them went their ways to the Phari- 
sees, and told them what things Jesus had done. 

47 IT Then ^gathered the chief priests and the Phari- 
sees a council, and said, What h do we ? for this man 
doeth many miracles. 

48 If we let him thus alone, all i men will believe on 
him : and the Romans shall come and take away both 
our place and nation. 

49 And one of them, named JCaiaphas, being the 
high priest that same year, said unto them, Ye know 
nothing at all, 

50 Nor consider that it is k expedient for us, that one 
man should die for the people, and that the whole na- 
tion perish not. 

51 And this spake he not of himself: but being high 



A. M. 4033. 
A. D. 29. 

d 1KU7.22. 
2 Ki.4.34 
35. 

Lu.7.14, 
15. 

Ac.50.9. 
12. 



e c.20.7. 

f c.2.23. 
10.41,42. 
12.11,13. 

g Ps.2.2. 

h Ac.4.16. 
i c.12.19. 



j Lu.3.2. 
c 18.14. 
Ac.4.6. 



k Lu.21.46. 



Ver. 42. I said it.— Doddridge, " I speak [thus :]— i. e. 1 thank thee, that the 
people may know that I act by commission from thee." 

Ver. 44. Bound hand and foot.— V~ Swathed about with rollers," or band- 
ages, long strips of linen, a few inches in breadth, brought round the sheet of 
linen in which the corpse was involved, and by which the spices were kept in 
contact with the flesh.]— Bagster. The Jewish sepulchres were generally 
caves or rooms hewn out of rocks. And as the Jews did not make use of 
coffins, they placed their dead separately in niches or little cells cut into the 
sides of these caves or rooms. (MaundrelVs Travels.) This form of the Jew- 
ish sepulchre suggests an easy solution of a very important difficulty in the 
history of Lazarus's resurrection. It is said, that when Jesus called upon La- 
zarus to come forth, he ca?ne out bound hand and foot. But deists, talking 
of this miracle, commonly ask with a sneer, how he could come out of a grave 
who was bound in that manner? The answer, however, is obvious. The Evan- 
gelist does not mean that Lazarus walked out of the sepulchre, but that, lay- 
ing on his back, he raised himself into a sitting posture, then putting his legs 
over the edge of his niche or cell, slid down, and stood upright upon the floor ; 
all which he might easily do, notwithstanding his arms were close bound to 
his body, and his legs were tied strait together by means of the shroud and 
rollers with which he was swathed. Accordingly, when he was come forth, 
it is said, that Jesus ordered them to loose him and let him go; a circum- 
stance plainly importing, that the historian knew that Lazarus could not walk 
till he was unbound. — MacknighVs Harmony. 

Ver. 45. Had seen the things, &c— In this miracle we remaik, 1. Its extra- 
ordinary nature : it was the restoration of life to the dead. 2. The decisive evi • 
dence of this fact : the body had lain in the tomb four days. 3. The manner 
in which it was wrought, by a word speaking ; but not till after a solemn ad- 
dress to the Deity. 4. The witnesses ; not only the sisters themselves, but 
also the Jews, who came to condole and to mourn with them ; some of whom, 
it appears, had also witnessed the cure of the man born blind. 

Ver. 48. And take away both our place and nation.—" The meaning is, 
that then the Romans would no longer protect them in their religion and 
laws ; but send an army to destroy them, as rebels and enemies." — Lardner, 
who refers to Josephus' Antiq. 

_ Ver. 49. High priest that same year.— Lardner, " that year ;" i. e. at that 
time. Pontius Pilate was governor of Judea ten years, and Caiaphas was put 
into the priesthood by Valerius Gracchus, Pilate's predecessor, and continued 
in it till after Pilate's removal.— Lard. Cred. 

Ver. 51. This spake he not of himself— That is, he did not understand hi§ 



282 



JOHN, XII. 



A. M. 4033. 
A. D. 29. 



1 Is. 49. 6. 
Ro.3.29. 
1 Jn.2.2. 

mc.10.16. 
Ep.2.14.. 
17. 

n Ps. 109.4,5 

o c.7.l. 

18.20. 



p 2Sa.13.23 
2Ch.13.19 



q c.2.13. 
5.1. 
64. 



r c.5. 16,18. 
ver.8. 



uHAP. 12. 



a c.il.1,43. 



b Lu.10.33.. 
42. 

c Mat.26.6, 
&c. 

Ma. 14.3, 
&c. 



priest that year, he prophesied that Jesus should die 
for that nation ; 

52 And not i for that nation only, but that, also he 
should gather together in one the children of God that 
were m scattered abroad. 

53 Then from that day forth they took counsel to- 
gether n for to put him to death. 

54 Jesus therefore walked no more openly ° among 
the Jews; but went thence unto a country near to 
the wilderness, into a city called p Ephraim, and there 
continued with his disciples. 

55 IT And <J the Jews' passover was nigh at hand : 
and many went out of the country up to Jerusalem 
before the passover, to purify themselves. 

56 Then r sought they for Jesus, and spake among 
themselves, as they stood in the temple, What think 
ye, that he will not come to the feast? 

57 Now both the chief priests and the Pharisees had 
given a commandment, that, if any man knew where 
he were, he should show it, that they might take him. 

CHAPTER XII. 

I Jesus excuseth Mary anointing his feet. 9 The people flock to see Lazarus. 
10 The h'gh priests consult to kill him. 12 Christ rideth into Jerusalem. 
20 Greeks desire to see Jesus. 23 He foretelleih his death. 37 The .lews are 
generally blinded : 42 yet many chief rulers believe, but do not confess him : 
44 Therefore Jesus calleth earnestly for confession of faith. 

HPHEN Jesus six days before the passover came to 
-*- Bethany, where a Lazarus was which had been 
dead, whom he raised from the dead. 

2 There they made him a supper ; and Martha b serv- 
ed : but Lazarus was one of them that sat at the ta- 
ble with him. 

3 Then c took Mary a pound of ointment of spike- 
nard, very costly, and anointed the feet of Jesus, and 

own prediction, which, through the overruling providence of God, was accom- 
plished in a manner far beyond his meaning or comprehension. Yes ; blessed 
be his name ! Jesus did die for the nation — even for his murderers — and for 
all the children of God (whom the Father had given into his hands) that were 
scattered abroad throughout the world. 

Ver. 54. A city called Ephraim.— [Ephraim appears to be the same city 
which is called Ephrain, 2 Chron. xiii. IS, and Ephron, Josrxv. 9, which 
was situated eight miles north of Jerusalem, near Bethel, and apparently be- 
tween that city and Jericho. Accordingly, we find that a desert, or loilder- 
ness, extended from Jericho to Bethel, (Jos. xvi. 1,) called the wilderness of 
Beth-aven, (Jos. xviii. 12,) in which Joshua and the Israelites slew the inhabit- 
ants of Ai. Jos. viii. 2i.]—Bagste?\ 

Ver. 55. Purify themselves— By some preparatory services, before they ate 
the Passover. 

Ver. 5S. What think ye, that hewill not come, &c— Doddridge, Campbell, 
and olher critics, point this as two questions, thus : " What think ye? IDo ye 
think] that he will not come up to the feast?" 

Chap. XII. Ver. 1. Six days before the Passover.— From the account of 
Matthew, it should seem not to nave been more than two days. To us it 
seems probable, that though Jesus came to Bethany six days before the Pass- 
over, yet the entertainment might not be given till lour days afterwards. 

Ver. 2. Lazarus .... sat at the table. — This describes him as a guest, and 
not as master of the house: for Matthew tells us, it was "in the house of 
Simon the leper," that is, who had been a leper. If it be asked, " Why was 
not this entertainment given at the house of Lazarus?" it maybe replied, 
Probably for fear of interruption from the Jews ; for John informs us, (ver. 10,) 
that the chief priests were already plotting to destroy Lazarus also. 

Ver. 3. Spikenard.— [Spikenard is a highly aromatic plant growing in In- 
dia, whence was made a very valuable unguent or perfume, used at the an- 



JOHN, XII. 



283 



A. M. 4033. 
A. D. 29. 

d 2KL5.20.. 
27. 
Ps.50.18. 



wiped his feet with her hair : and the house was filled 
with the odour of the ointment. 

4 Then saith one of his disciples, Judas Iscariot, Si- 
mon's son, which should betray him, 

5 Why was not this ointment sold for three hundred 
pence, and given to the poor? 

6 This he said, not that he cared for the poor; but 
because he was a d thief, and had e the bag, and bare 
what was put therein. 

7 Then said Jesus, Let her alone : against the day of 
my burying hath she kept this. 

8 For f the poor always ye have with you ; but s me 
ye have not always. 

9 IT Much people of the Jews therefore knew that he 
was there: and they came not for Jesus' sake only, but 
that they might see Lazarus also, whom he had raised 
from the dead. 

10 But the chief priests consulted that they might 
put Lazarus also h to death; 

11 Because that i by reason of him many of the Jews 
went away, and believed on Jesus. 

12 On j the next day much people that were come to 
the feast, when they heard that Jesus was coming to 
Jerusalem, 

13 Took branches of palm trees, and went forth to 
meet him, and cried, fc Hosanna : Blessed is the King 
of Israel that cometh in the name of the Lord. 

14 And Jesus, when he had found a young ass, sat 
thereon; as it is i written, 

15 Fear not, daughter of Sion: behold, thy King 
cometh, sitting on an ass's colt. 

16 These things m understood not his disciples at the 
first : but when Jesus was » glorified, then remem- 
bered ° they that these things were written of him, 
and that they had done these things unto him. 

17 The people therefore that was with him when he 
called Lazarus out of his grave, and raised him from 
the dead, bare record. 

cient baths and feasts. It is identified by Sir W. Jones, with the sumbul of 
the Persians and Arabs, and jatamansi of the Hindoos ; and he considers it 
a species of the Valerian, of the triandria monogynia class of plants. The 
root is from three to twelve inches long, fibrous, sending up above the earth 
between thirty and forty ears or spikes, from which it has its name ; stem, 
lower part perennial, upper part herbaceous, suberect, simple, from six to 
twelve inches long ; leaves, entire, smooth, four-told, the inner radical pair 
petioled and cordate, the rest sessile and lanceolate ; pericarp, a single seed 
crowned with a pappus.] — Bagster. 

Ver. 4. Judas Iscariot. — See note on Luke vi. 16. 

Ver 6. Had the bag — i. e. he was steward and treasurer to the whole family. 

Ver. 10. Consulted that they might. — Campbell, " Determined (or resolved) 
1 3 put," &c. Compare chap. xi. 49. 

Ver. 11. Went away— Namely, from the company of Lazarus. But Camp- 
bell renders it, "forsook them;" namely, the Pharisees, and joined them- 
selves to Christ's disciples. 

Ver. 15. Thy King cometh, &c— This event was a fulfilment of the prophe- 
cy of Zech. ix. 9. The following particulars in the prophecy are clear and 
determined :— 1. That the prophet is describing a King or Prince, the very 
character in which the Jews expected their Messiah. 2. The peculiar relation 
of this person to them : " Thy King cometh to thee." 3. The distinguishing 
features of his character and government: "He is just, and having salva- 
tion." 4. His external appearance ; lowly, (or meek,) to correct their notions of 



e c. 13.29. 

De.15.lt. 
Mat.26.li 
Ma. 14.7. 



g Ca.5.6. 
c.S.'il. 
ver.35. 
c. 13.33. 
16. 5. .7. 



h Lu.16.31. 



i c.11.45. 

ver. 18. 



j Mat.21.8, 
&c 

Ma. 11.8, 
&c. 

Lu. 19.36, 
&c. 



k Ps. 118.25, 
26. 



1 Zec.9.9. 
mLn. 18.34. 

n c.7.39. 
o c. 14.26. 



284 



JOHN, XII. 



A. M. 4033. 
A- D. 29. 

p ver.ll. 

q ell. 47,48 

r Ac. 17.4. 
Ro.1.16. 

s 1 Ki.8.41, 
42. 

t c.1.41. 

u c. 13.32. 
17.1. 

v lCo.15.36 

w Mat. 10.39 
16.25. 
Ma.8.35. 
Lu.9 24. 
17.33. 

x Lu.6.46. 
a 14.15. 
1 Jn.5.3. 

y c.14.3. 
17.24. 
1 Th.4.17. 

z 1 Sa.2.30. 
Pr.27.18. 

a Mat.26. 
33,39. 
Lu. 12.50. 
c 13.21. 

b c. 18.37. 

c Mat.3.17. 

d c.11.42. 

e Lu.10.18. 
c.16.11. 
Ac.26.18. 
Ep.2.2. 

f c.8.28. 

g Ro.5.18. 

h c.13.32. 

i Ps. 89.36, 
37. 

110.4. 
Is.9.7. 

j Ro.5.18. 



18 For p this cause the people .also met him, for that 
they heard that he had done this miracle. 

19 The Pharisees therefore said among themselves, 
Perceive «J ye how ye prevail nothing? behold, the 
world is gone after nim. 

20 IT And there were certain r Greeks among them 
that s came up to worship at the feast : 

21 The same came therefore to t Philip, which was 
of Bethsaida of Galilee, and desired him, saying, Sir, 
we would see Jesus. 

22 Philip cometh and telleth Andrew: and again 
Andrew and Philip tell Jesus. 

23 H And Jesus answered them, saying, The hour is 
u come, that the Son of man should be glorified. 

24 Verily, verily, I say unto you, v Except a corn of 
wheat fall into the ground and die, it abideth alone : 
but if it die, it bringeth forth much fruit. 

25 He w that loveth his life shall lose it ; and he that ha- 
teth his life in this world shall keep it unto life eternal. 

26 If x any man serve me, let him follow me; and 
where y I am, there shall also my servant be : if z any 
man serve me, him will my Father honour. 

27 Now a is my soul troubled ; and what shall I say? 
Father, save me from this hour : but b for this cause 
came I unto this hour. 

28 Father, glorify thy name. Then came there a 
voice c from heaven, saying, I have both glorified it, 
and will glorify it again. 

29 The penole therefore that stood by, and heard it, said 
that it thundered : others said, An angel spake to him. 

30 Jesus answered and said, This voice came not 
because of me, but a for your sakes. 

31 Now is the judgment of this world: now shall 
e the prince of this world be cast out. 

32 And I, if I be lifted f up from the earth, will draw 
all s men unto me. 

33 This he said, signifying h what death he should die. 

34 The people answered nim, We have i heard out of 
the law J that Christ abideth for ever : and how say- 



a temporal Messiah. And, lastly, as a mark of distinction from all o<her 
kings, easy to be apprehended, " Riding on an ass, even a colt, the foal of an 
ass. ; ' 

Ver. 20. Certain Greeks.—" These Greeks were foreign Jews and prose- 
lytes, who spoke the Greek language : these were called Greeks, or Helle- 
nists."— Dr. Benson in Doddridge. 

Ver. 27. Now is my soul troubled.— Christ was now going to Jerusalem, 
and expected in a few days to be crucified, and the prospect of his last suffer- 
ings was very painful to him. Under this distress he supports himself with a 
prospect of what would be the consequence of his sufferings, viz. God's glory. 
— Pres. Edwards. What shall I say ?— Campbell inserts [Shall I say] Fa- 
ther sa%e me, &c. But for this cause.— Campbell, "But I came on pur- 
pose for this hour." 

Ver. 28. Then came there a voice.— -This, Dr. Lightfool observes, is the 
third time that Jesus had the sanction of a voice from heaven, the others be- 
ins at his baptism and transfiguration. 

Ver. 32. And I, if I be lifted, &c— That is, "And I. being crucified, will, by 
that means, bring a great part of the whole world to believe on ine, Gentiles 
as well as Jews." — Hammond. 

Ver. 34. Out of the law.—i. e. the Scriptures. See chap. x. 34, where the 
Psalms are included under this term, law, as they are here also. See Psalm 
lxxxix. 4, 36, 37, &c. 



JOHN, XII. 



285 



A. M. 4033. 
A. D. 29. 

k c.8.12. 



est thou, The Son of man must be lifted up? who is 
this Son of man? 

35 Then Jesus said unto them, Yet a little while is 
the light k with you. i Walk while ye have the light, 
lest darkness come upon you : for he m that walketh 
in darkness knoweth not whither he goeth. 

36 While ye have light, believe in the light, that ye 
may be n the children of light. These things spake 
Jesus, and departed, and did hide himself from them. 

37 II" But though he had done so many miracles before 
them, yet they believed not on him: 

38 That the saying of Esaias the prophet might be 
fulfilled, which he ° spake, Lord, who hath believed 
our report ? and to whom hath the arm of the Lord 
been revealed? 

39 Therefore they could not believe, because that 
Esaias said p again, 

40 He hath blinded their eyes, and hardened their 
heart ; that they should not see with their eyes, nor 
understand with their heart, and be converted, and I 
should heal them. 

41 These things said Esaias, when q he saw his glory, 
and spake of him. 

42 IT Nevertheless, among the chief rulers also many 
believed on him; but r because of the Pharisees they 
did not confess him, lest they should be put out of the 
synagogue : 

43 For s they loved the praise of men more than the 
praise of God. 

44 IT Jesus cried and said, He t that believeth on me, 
believeth not on me, but on him that sent me. 

45 And he that seeth me seeth him that sent me. v 

46 I u am come a light into the world, that whosoever 
believeth on me should not abide in darkness. 

47 And if any man hear my words, and believe not, 
I judge him not : for I came v not to judge the world, 
but to save the world. 

48 He that rejecteth me, and receiveth not my w words, 
hath one that judgeth him : the word that I have spo- 
ken, the same shall judge him in the last day. 

Ver. 35. Yet a little while is the light with you, &c.— Compare ch. viii. 12 ; 
ix. 5, &e. 

__ Ver. 36. Jesus departed, and did hide himself from them.— Campbell, 
He withdrew himself privately from them." 



1 Je.13.16. 

mc.11.10. 
n Ep.5.b. 

o Is.53.1. 

p Is.6.9,10. 

q Is.6.1. 
r c.9.22. 



s c.5.44. 
Ro.3.29. 



t Ma.9.37. 
1 Pe.l.2L 



u el. 5. 
3.19. 



v c.3.17. 



w"De.l8.19. 
Lu-9.26. 



Ver. 33. That the saying 



might be fulfilled.— Doddridge, " So 



t 



that the saying . . ~. . might be fulfilled." So Campbell, Wesley, &c, 

Ver. 40. He hath blinded, &c.— Dr. Gill explains this of a judicial blindness. 

Ver. 42. Among the chief rulers also many.— Campbell, "several;" cer- 
tainly far from the majority. 

Ver. 43. The praise of men, &c— Campbell, " the approbation." The word 
is of extensive meaning. Chap. v. 44, it is properly rendered honour, and 
sometimes glory. Lu. xiv. 10, it is translated worship, meaning high respect, 
reverence. 

Verses 44, 45. Jesus cried, &c. — The language of these verses is evidently 
elliptical, in which some words must be supplied, as thus : " Jesus cried and 
said, He that believeth on me, believeth not on me [only] but [also] on him 
that sent me : and he that seeth me, seeth [also] him that sent me." (See 
Mark ix. 37.) Tliis refers not simply to bodily sight, but to a believing view by 
faith ; and is a necessary result from the doctrine before laid down, " I and the 
Father are one." (Ch. x. 30.) 

Ver. 48. Hath one that judgeth.— Campbell, " Hath what con^mnethhim ;" 



286 



JOHN, XIII. 



A. M. 4033. 
A. D. 29. 



x Un.3.23. 



CHAP 13 



a Mat. 26. 2, 
&c. 



b c.17.1,11. 



c Je 31.3. 
Et».5.2. 
Un.4.19. 
Re. 1.5. 



d Lu.22.3, 
53. 
c.6.70. 



e Mat. 28. 18 
He.2.8. 



f c.17.11. 

g he. 

h Mat.3.14. 



49 For I have not spoken of myself; but the Father 
which sent me, he gave me a commandment, what 
I should say, and what I should speak. 

50 And I know that his commandment x is life ever- 
lasting: whatsoever I speak therefore, even as the 
Father said unto me, so I speak. 

CHAPTER XIII. 

. Jesus washeth the disciples' feet : 14 exhorteth them to humility and charity 
18 He foretelleth, and disco vereth to John by a token, that Judas should beuay 
him : 31 commandeth them tp love one another, 36 and forewarned; Peter of 
his denial. 

1V"0 W a before the feast of the passover, when Jesus 
-L^ knew that his hour b was come that he should 
depart out of this world unto the Father, having c loved 
his own which were in the world, he loved them unto 
the end. 

2 And supper being ended, the d devil having now 
put into the heart of Judas Iscariot, Simon's son, to 
betray him ; 

3 Jesus knowing e that the Father had given all 
things into his hands, and that f he was come from 
God, and went to God ; 

4 He riseth from supper, and laid aside his garments ; 
and took a towel, and girded himself. 

5 After that hepouretn water into a basin, and began 
to wash the disciples' feet, and to wipe them with 
the towel wherewith be was girded. 

6 Then cometh he to Simon Peter : and s Peter said 
unto him, Lord, h dost thou wash my feet ? 

7 Jesus answered and said unto him, What I do thou 
knowest not now; but thou shalt know hereafter. 

8 Peter saith unto him, Thou shalt never wash my 



namely, "the word" or doctrine which Christ delivered. So Doddridge, 
" That (very word) shall judge him." 

Chap. XIII. Ver. l.. Feast of the passover.— The manner of conducting 
this feast was as follows : " The master of the family began the feast with a 
cup of wine, which being solemnly blessed, .... lie divided among the 
guests, (Luke xxii. 17.) and afterwards washed his hands. Then the supper 
began with unleavened bread and bitter herbs, which, when the master and 
the rest of the family had tasted, one of the younger persons present (gene- 
tally a child) asked the reason of what was peculiar in that feast, (according 
to Kxod. xii. 26,) which introduced the haggadah, that is, the skoiuing forth. 
or declaration of it, (alluded to 1 Cor. xi. 26.) Then the master rose up and 
took another cup, and washed his hands again, before the lamb was tasted ; 
and in this interval, I suppose, (says Doddridge,) Christ also washed the feet 
of his disciples. Then, after eating the passover, followed another cun, which, 
after having delivered to each a piece of (unleavened! bread, was the sacra- 
mental cup at this supper. Then, after some pious and friendly discourse, the 
whole family, after having drank at least a fourth cup. sang some Psalms of 
praise, (see note on Mat. xxvi. 30,) and so the solemnity ended. 

Ver. 2. Supper being ended.— Rather, " come." So Drs. Hammond, Dod- 
dridge. Guise, and Jennings ; but Campbell reads, " while they were at sup- 
per," which is to the same effect. The (Bevil.— The word here is diaiolos, 

meaning Satan ; not a demon. 

Ver. 4. His garments— [That is, Ins gown, or upper coat, with the girdle by 
which it was girded close to his tunic, or inner coat ; and instead of this gir- 
dle, he tied a towel about him, that he might have it in readiness to ihy their 
feet, and that he might appear as a servant. Indeed the whole action was a 
servile one ; and never performed by a superior to an inferior. li—BoffSter. 

Ver. 7. What I do thou knowest not now; but thou shalt know hereafter. 
— A maxim of primary importance to us all ; for there are many things in the 
present state incomprehensible, with which it is yet our duty to comply with- 
out inquiring into the reason. 



\ 



U 



JOHN, XIII. 



287 



feet. Jesus answered him. If i I wash thee not, thou 
hast no part with me. 

9 Simon Peter saith unto him, Lord, not my feet only,' 
but also my hands and my head. 

10 Jesus saith to him, He that is washed needeth not 
save t© wash his fee t^ but is clean every whit : and ye, 
are clean, but not all. 

1 1 For J he knew who should betray him ; therefore 
said he, Ye are not all clean. 

12 So after he had washed their feet, and had taken 
his garments, and was set down again, he said unto 
them, Know ye what I have done -to you? 

13 Ye k call me Master and Lord : and ye say well ; 
for so I am, 

14 If I then, your Lord and Master, have washed your 
feet ; ye also ought to wash one another's feet. 

15 For 1 1 have given you an example, that ye -should 
do as I have done to you. 

16 Verily, verily, I say unto you, The servant is not 
greater than his lord; neither he that is sent greater 
than lie that sent him. 

17 If ra ye know these things, happy are ye if ye do 
them. 

18 11 I speak not of you all: I know whom I have 
chosen : but that the n scripture may be fulfilled, He 
that eateth bread with me hath lifted up his heel 



against me 



19 G Now 1 'tell p you before it come, that, when it is 
come to pass, ye may believe that I am he. 

20 Verily, verily, I say unto you, i He that receiveth 
whomsoever I send receiveth me ; and he that re- 
ceiveth me reeeiveth him that sent me. 

21 When r Jesus had thus said, he was troubled in 
spirit, and testified, and said, Verily, verily, I say unio 
you, that one of you shall betray me. 

22 Then the disciples iooked /? one on another, 
doubting of whom he spake. 

23 Now there was leaning on Jesus' bosom one s of 
his disciples, whom Jesus loved. 

24 Simon Peter therefore beckoned to him. that he 
should ask who it should be of whom he spake. 

25 He then lying on Jesus' breast saith unto him, 
Lord, who is it? 



A. M. 4033. , 
A. D. 29 



i 1 Co. 6. 11 

Ep.5.26. 
Tit.3.5. 

j c.6.64. 



k Mat.23.8 
..10. 
Ph.2.11. 



1 lPe.2.21. 
in Ja. 1.25. 

n Ps.41.9. 



o or, from 
hence- 
forth. 



p c. 14.29. 
16.4. 



q Mat. 10. 40 



r Mat.26.2l 
Ma. 14. 18. 
Lu.22.2L 



& 



amazed 
at such a 
horrid ac- 
tion, and 
perhaps 
to see if 
guilt were 
found in 
any of 
their 
looks. 



-sc.20.2. 
21.7,20. 



Vor. 10. £Ts that is loashed.— Doddridge and Campbell, "He that hath 
been bathing." Yet as the feet might be soiled in going from the bath, they 
might need washing. 



Ver. 
Ver. 



L 



13. Master.— (Greek, didaskalos,) i. e. " teacher." So Campbell. 
15. I have given you an example — That is, condescend to the mean- 
est offices that may contribute to the comfort and the happiness of your bre- 
thren, though it were to " wash each others feet." 

Ver. 19. f tell you before, &c— Christianity derives much support from a ful- 
filment of the New Testament prophecies, particularly from those of our 
Lord respecting the destruction of Jerusalem. 

Ver. 23. Leaning" on Jesus' bosom. — This was John, who was accustomed 
to sit next to Jesus, and in the leaning attitude then customary, reclined as it 
were on his bosom ; but in this, as in many other instances, he modestly omits 
his own name. 

Ver. 24. Beckoned.— Doddridge, " nodded." The word implies a motion of 
the head. 



=4 



288 



JOHN, XIII. 



A. M. 4033. 
A. D. 29. 

t or ,morsel. 
u Lu.22.3. 

v c.12.6. 



w c. 12.23. 
17.1..6. 



x c.14.13. 
1 Pe.4.11. 



y c.7.34. 
8.21. 



z Le.19.18. 
c. 15. 12,17 
Ep.5.2. 
1 Th.4.9. 
Ja.2.8. 
lPe.1.22. 
1 Jn.2.7.8. 
3.11,23. 
4.20,21. 



a c.21.18. 
2Pe.l.l4. 



b Mat.26. 
33, &c. 
Ma. 14.29, 
&c. 

Lu.22.33, 
&c 



26 Jesus answered. He it is, to whom I shall give a 
1 sop, when I have dipped it. And when he had dipped 
the sop, he gave it to Judas Iscariot, the son of Si- 
mon. 

27 And after the sop Satan u entered into him. Then 
said Jesus unto him, That thou doest, do quickly. 

28 Now no man at the table knew for what intent 
he spake this unto him. 

29 For some of them thought, v because Judas had j 
the bag, that Jesus had said unto him, Buy those | 
things that we have need of against the least; or. j 
that he should give something to the poor. 

30 He then having received the sop went immediate- I 
ly out : and it was night. 

31 IT Therefore, when he was gone out, Jesus said, 
Now w is the Son of man glorified, and God x is glori- 
fied in him. 

32 If God be glorified in him, God shall also glorify 
him in himself, and shall straightway glorify him. 

33 Little children, yet a little while I am withvyou. 
Ye shall seek me : and y as I said unto the Jews, 
Whither I go, ye cannot come ; so now I say to you. 



34 A new z commandment I 



give 



unto you, That 



ye love one another ; as I have loved you,, that ye also 
love one another. 

35 By this shall all men know that ye are my dis^ 
ciples, if ye have love one to another. 

36 IT Simon Peter said unto him, Lord, whither goest 
thou ? Jesus answered him. Whither I go, thou canst 
not follow me now ; but a thou shalt follow me after- 
wards. 

37 Peter said unto him, Lord, why cannot I follow 
thee now ? I will » lay down my life for thy sake. 

38 Jesus answered him, Wilt thou lay down thy life 
for my sake? Verily, verily. I say unto thee, The 
cock shall not crow, till thou hast denied me thrice. 



Ver. 26. Dipped the sop. — Buztorfand others inform us, that at this feast 
the Jews have a thick kind of sauce, called charoseth, which is made of dates, 
raisins, and other ingredients, to about the consistence of a thick paste, to re- 
present the clay with which their fathers wrought in Egypt. In this sauce it is 
supposed that our Lord dipped the sop which he gave to Judas. 

Ver. 33. Little children. — A term of endearment ; dear as if they were his 
own little children. 

Ver. 34. A new commandment. — [The Mosaic law commanded men to 
" love their neighbour as themselves ;" and this implied that reciprocal and 
social love of believers of which our Lord spake : but this was now, to be ex- 
plained with new clearness, enforced by new motives and obligations, illustra- 
ted by a new example, obeyed in a new manner, and carried to a new extent. 
They were required to love each other for his sake, and in imitation of him,— 
" even as I have loved you,"— and be ready on all occasions to lay down their 
lives for each other. By this the primitive Christians were particularly known 
among the Gentiles ; See, said they, how they love one another : and are 
ready to lay down their lives for each other." Tertullian in Apol.]— Bagster. 

Ver. 37. I will lay down my life. — Peter was naturally impetuous in tem- 
per, warm in his attachments, and most sincere in his professions : but weak 
in faith, and irresolute in action ; yet not a little vain and self-confident. In 
the absence of danger, bold as a lion ; but soon as it appeared, timid as a 
deer. Such was Peter in himself. He sinned awfully — wept bitterly— and 
was freely pardoned- If we view, however, the sequel of his life, we find what 
grace can do. No apostle was more courageous, more determined, more faith- 
ful. He was faithful unto death, and received the crown of martyrdom and 
glory. 



JOHN, XIV. 



28\) 



CHAP. 14. 



a Is. 43.1,2. 
vei.27. 
2 Th.a.3. 



b Is.12.2A 
Ep.1.12, 
13. 
1 ?e.l.21. 



a He « 20. 
£.8,2-1. 
Re.21.2. 



d He.9.2£. 



e c.12.26. 
17.24. 
1 Th.4.17. 



f Is. 35.8,9. 
c.10.9. 
lie. 10. 19, 
20. 



g a 1.17. 

15.1. 



h c.!.4. 
11.25. 



i Ac. 4. 19. 



j Col.1.15. 



k Mat.21.21 



1 Un.5.14. 



m c.15.10,14 
ver.21,23. 
1 Jn.5.3. 



CHAPTER XIV. A.M. 4033 

I Christ comforteth his disciples will) the hope of heaven, 6professeth himself the A. D. 29. 
way, the truth, and the life, and one will) the Father: 13 assnreth their pray- 
ers in his name to he effectual : 15 requesteth love and obedience, 16 promiseih 
the Holy Ghost the Comforter, 27 and leaveth his peace with them. 

LET * not your heart be troubled : ye believe in 
God, believe b also in me. 

2 In my Father's house are many mansions: if it 
were not so, I would have told you. I go c to prepare 
a place for you. 

3 And if I go and prepare a place for you, I will 
d come again, and receive you unto myself; that 
e where I am, there ye may be also. 

4 And whither I go ye know, and the way ye 
know. 

5 IT Thomas saith unto him, Lord, we know not 
whither thou goest ; and how can we know the 
w r ay ? 

6 Jesus saith unto him, I am the f way, the s truth, 
and the h life : no i man cometh unto the Father, but 
by me. 

7 If ye had known me, ye should have known my 
Father also : and from henceforth ye know him, 
and have seen him. 

8 TT Philip saith unto him, Lord, show us the Father, 
and it sufficeth us. 

9 Jesus saith unto him, Have I been so long time 
with you, and yet hast thou not known me, Philip? 
be J that hath seen me hath seen the Father, and how 
sayest thou then, Show us the Father? 

10 Believest thou not that I am in the Father, and 
the Father in me? the words that I speak unto you I 
speak not of myself: but the Father that dwelleth in 
me, he doeth the works. 

11 Believe me that I am in the Father, and the 
Father in me : or else believe me for the very works' 
sake. 

12 IT Verily, verily, I say unto you, He k that believ- 
eth on me, the works that I do shall he do also; and 
greater icorks than these shall he do ; because I go 
unto my Father. 

13 And l whatsoever ye shall ask in my name, that 
will I do, that the Father may be glorified in the 
Son. 

14 If ye shall ask any thing in my name, I will do it. 

15 TT If m ye love me, keep my commandments. 

Chap. XIV. Ver. 1. Believe in God. — The original is ambiguous, and may 
be rendered either as by our translators, or as by Doddridge and Campbell, 
" Believe in God, believe also in me ;" or, " Ye believe (or believe ye) in God, 
and ye believe in me." 

Ver. 5. We Tcnow not whither thou goest. — By this answer of Thomas, it 
should seem that this apostle thought our Lord was about to retreat to some 
distant part of the country to avoid his enemies ; or, as Doddridge suggests, to 
some other country, to set up his kingdom. 

Ver. 12. Because I go unto my Father. — This refers to the day of Pentecost, 
when Christ, having ascended up on high, poured forth therefrom the gilts he 
had received of the Father for that purpose. (See Acts ii.) Archbp. Fenelon 
beautifully remarks on the simple language Christ here uses. So a prince, edu- 
cated in his father's palace, would speak of it as perfectly familiar to him —as 
going home, — without being dazzled with the contemplation of its splendours. 

I ■ - 

25 



230 



JOHN, XIV. 



A. M. -10B3. 
A. D. 29. 

n c. 15.26. 
o I Co.2.14. 



p Ro8.9. 
lJn.2.27 



q or, or- 
phans. 



r ver.3,28. 
s He.7.25. 

t yer. 15,23. 

u Lu.6.16. 



v . jn.2.24. 
Re.3.20. 



WTO.J6. 



xc.16.13. 
1 Ju 2.20. 
27. 



J Ep.2.14. 
17. 
Ph.4.7. 



16 And I will pray the Father, and he shall give 
you another" Comfortei, that he may abide with you 
for ever ; 

17 Even the Spirit of truth ; whom ° the world can- 
not receive, because it seeth him not, neither knoweth 
him: but ye know him; for he dwelleth with you 
and p shall be in you. 

18 I will not leave you <i comfortless : I r will come tc 
you. 

19 Yet a little while, and the world seeth me no 
more; but ye see me: because S I live, ye shall live 
also. 

20 At that day ye shall know that I am in my Father, 
and ye in me, and I in you. 

21 He t that hath my commandments, and keepeth 
them, he it is that loveth me : and he that loveth me 
shall be loved of my Father, and I will love him, and 
will manifest- myself to him. 

22 Judas u saith unto him, not Iscariot, Lord, how is 
it that thou wilt manifest thyself unto us, and not unto 
the world? 

23 Jesus answered and said unto him, If a man love 
me, he will keep my words : and my Father will love 
him, and v we will come unto him, and make our 
abode with him. 

24 He that loveth me not keepeth not my sayings : 
and the word which ye hear is not mine, but 'the Fa- 
ther's which sent me. 

25 These things have I spoken unto you, being yet 
present with you. 

26 But w the Comforter, which is the Holy Ghost, 
whom the Father will send in my name, he * shall 
teach you all things, and bring all things to your re- 
membrance, whatsoever I have said unto you. 

27 IT Peace 7 I leave with you, my peace I give unto 



Ver. 16. Comforter. — The primary idea of the original term, (Paraklete,) 
appears to be that of an Advocate, or a person called upon to plead one's 
cause in a court of judicature ; and as the same is also the adviser or coun- 
sellor of his client, and being thus the means of great support and consolation,, 
he may be also called a Comforter. 

Ver. 17. Even the Spirit of truth.— This Holy Spirit is also called the Spirit 
of Truth, because it is his office to reveal truth, and to apply it to the consola- 
tion of the human mind ; nor is any consolation derived from him but what is 
found 3d in truth and righteousness. The Spirit also teaches and instructs us, 
by bringing to our recollection, and impressing on our minds — not neio truths, 
but those which Christ himself taught : for as Christ himself taught nothing 
but what he had heard and learned of the Father, (chap. viii. 26, 40,) so, it is 
said, " the Holy Spirit shall speak nothing of himself, but whatsoever he shall 
hear" from the Father and from Christ, " that shall he speak," and reveal t» 
men. (Chap. xvi. 13.) 

Ver. 18. Comfortless.— Margin, " Orphans," the most " comfortless" part of 
society — having none to help, and none to care for them. 

Ver. 22. How is it that, &c— This is a question that lead& us into the very 
essence of vital religion, into the doctrine of communion with God through 
Christ. "If any man love me he will keep my words ; and my Father will 
love him, and we will come unto him and make our abode with him." This 
is what the same Evangelist means, in his Epistles, by " fellowship with the 
Father, and with his Son, Jesus Christ." (1 John i. 3.) 

Ver. 27. Peace I leave with you. — In the eastern countries, on entering a 
house, (and we believe also in departing,) it is usual to pronounce a Salam, 
that is, a wish of Peace; and it is, we presume, in conformity with that cus- 
tom, that our Lord made this his parting blessing : " Peace I leave with you : 



JOHN, XV. 



291 



A. M. 4033. 
A. D. '29. 



z ver.12. 

al Co. 15. 

27,28. 

b c.16.1. 
£p.2 I. 

c 2 Co.. 5.21. 
He. 4. 15. 
1 Jn.3.5. 

d Ps.40.8 
Ph.2.8. 



CHAP. 15. 
a Is.4.2. 
b Ca.8.12. 
c Mat. 15. 13 



you: not as the world giveth, give I unto you. Let 
not your heart be troubled, neither let it be afraid. 
2S Ye have heard how I said unto you, I go away, 
and come again unto you. If ye loved me, ye would 
rejoice, because I said, I z go unto the Father : for 
a my Father is greater than I. 

29 And now I have told you before it come to pass, 
that, when it is come to pass, ye might believe. 

30 Hereafter I will not talk much with you : for the 
prince *> of this world cometh, and hath nothing c in 
me. 

31 But that the world may know that I love the Fa- 
ther; and as <i the Father gave me commandment, 
even so I do. Arise, let us go hence. 

CHAPTER XV. 

1 The consolation and mutual love between Christ and his members, under the 
parable of the vine. 18 A coinfon in the hatred and persecution of the world. 
26 The oflice of the Holy Ghost, and of the apostles. 

I AM the true a vine, and my Father is the b hus- 
bandman. 
2 Every c branch in me that beareth not fruit he 

my peace I give unto you : not as the world giveth, give I unto you." How 
does the world give? In a cold, complimentary, heartless manner. How does 
Christ give ? All the blessings which he bestows are sprinkled with his blood. 
" He laid down his life" tor us. Let not, therefore, our hearts be troubled ; 
nei f hor let us be afraid. 

Ver. 28. My Father is greater than I. — Christ here speaks in his media- 
torial character. Prof. Stuart says, "It appears not to be the object of 
Jesus, to compare his own nature with that of the Father ; but his condition. 
' If ye loved me,' said he to his weeping disciples, ' ye would rejoice that I said, 
I go unto the Father ; for the Father is greater than I ;' i. e. ye would rejoice 
that 1 am to leave this state of suffering and humiliation, and resume that 
' glory which I had with the Father, before the world was.' The whole text 
cannot he consistently explained, without the supposition of two natures ; the 
one, which suffers and is depressed, in which too that other nature acts, that 
was in a state of glory with the Father, before the world was, i. e. from 
eternity. 

' Inasmuch as Christ has truly a human nature, every thing said of him in 
respect to this nature, must necessarily be spoken of him in a capacity, in 
which he is inferior to the Father. In a word ; as his human nature is inferior 
to the Divine, so whatever has relation to it, or is predicated of it, must of 
course be that which implies inferiority to the Divine. 

" Do you ask me, how you shall distinguish, when a text speaks of Christ m 
respect to his human nature, or in respeet to his divine nature? I answer: 
just as when you speak of a man, you distinguish whether what is said, relates 
to his body or his soul. When I say, Abraham is dead; I mean, obviously, 
his ?nortal part. When 1 say, Abraham is alive; I mean, obviously, his im- 
mortal part. When the Evangelist says, that Jesus increased in stature and 
wisdom, and in favour with God and man ; that he ate, drank, slept, prayed, 
suffered, died, and rose again ; he obviously means his human nature did this. 
When he affirms, that the Logos is God and made the Universe ; and when 
Paul says, that he is ' supreme God, blessed for ever,' I cannot help thinking 
it to be equally obvious, that they predicate this of his divine nature. The 
simple answer to your question then is, that we must determine which nature 
is described, by what is affirmed concerning it. The subject is known by its 
predicates." 

Ver. 30. The prince of this world— i. e. Satan, (chap. xii. 31 ;) elsewhere 

called " the god of this world." 1 Co. iv. 4. Hath nothing in me— i. e. 

according to Doddridge, " No guilt of mine, to give him power over me ; nor 
any inward corruption, to take part with his temptation." 

Ver. 31. Arise, let us go hence. — This leads to the supposition, that the 
following conversation took place on the way to Gethsemane. 

Chap. XV. Ver. 1— 11. I am the true vine. — The great doctrine of the para- 
ble i.-;, " Without me," that is, severed from, or independent of me, " ye can do 
nothing ;" that is, bear no fruit : and the great use of the doctrine is to guard 
Christians against self-confidence, and its natural effect — apostacy. 

Ver. 2. Every branch in me that beareth not fruit. — By this it is evident. 



JJ 



r r 



I 

.1 292 



JOHN, XV. 



A. M. 4033. 
A. D. 29. 

(1 He. 12.15. 
Re.3.19. 



c c.17.17. 
£p.5.26. 
lPe.1.22. 



f 1 Jn.2.6. 



g Ho. 14.8. 
Ga.2.20. 
Ph. 1. 11. 



h or, sever- 
ed from 
me. 



i Mat.3.10. 
7.19. 



j c.16.23. 
k c.14.21,23 



1 o.lS.24. 
17.13. 



mc. 13.34. 
n Ro.5.7,8. 
o ver.10. 



taketh away: and every branch thatdbeareth fruit, 
he purge th it, that it may bring forth more fruit. 

3 Now e ye are clean through the word which I have 
spoken unto you. 

4 Abide f in me, and I in you. As s the branch can- 
not bear fruit of itself, except it abide in the vine ; no 
more can ye, except ye abide in me. 

5 1 am the vine, ye are the branches : He that abideth 
in me, and I in him, the same bringeth forth much 
fruit : h for without me ye can do nothing. 

6 If i a man abide not in me, he is cast forth as a 
branch, and is withered ; and men gather them, and 
cast them into the fire, and they are burned. 

7 If ye abide in me, and my words abide in you, ye 
j shall ask what ye will, and it shall be done unto 
you. 

8 Herein is my Father glorified, that ye bear much 
fruit ; so shall ye be my disciples. 

9 As the Father hath loved me, so have I loved you : 
continue ye in my love. 

10 If k ye keep my commandments, ye shall abide in 
my love ; even as I have kept my Father's command- 
ments, and abide in his love. 

11 These things have I spoken unto you, that my 
jov might remain in you, and that l vour joy might be 
full. 

12 IT This m is my commandment. That ye love one 
another, as I have loved you. 

13 Greater n love hath no man than this, that a man 
lay down his life for his friends. 

14 Ye ° are my friends, if ye do whatsoever I com- 
mand you. 

15 Henceforth I call you not servants; for the ser- 

that to be in Christ, implies only a profession ; fur those who bear no fruit 
cannot be real Christians: that such are taken away, argues, therefore, no- 
thing against the perseverance of true believers. In allusion to the prp^tice of 
grafting, it may be observed, that persons may be grafted into tba Christian 
profession, without being vitally united to Christ by faith, though no ,e can he 
thus united without being grafted, since we are not naturally so. Ve may be 
grafted by baptism, or by education, but it requires the quickening irduences of 
the Holy Spirit to produce a vital union and fruitful branches. A? to grafting 
vines, that this was formerly, and still is the practice in certain ca jes, we may 
safely infer from the directions given for its performance in v oiks of hus- 
bandry. He purgeth it—i. e. by pruning ; the only way in wnich a vine can 

be purged. 

AT'er. 3. Now ye are clean — Or purged : the same word as is used in the pre- 
ceding verse. The expression may refer to chap. xiii. 10— 'Now ye are 
clean, 'out not all ;" Judas being then present, but now he wa) gone out, thev 
were ali clean. 

Ver. 4. Abide in me, and [I will abide] in you. — The expression is evident- 
ly elliptical, and must be thus explained. 

Ver. 5. Without me.— Doddridge, " Separate from me." 

Ver. 6. Cast forth— \. e. thrown away. And is withered. — Campb-ill 

" which is withered ;" a Hebrew idiom, the copulative often supplying the 
place of the relative. 

Ver. "7. Unto you.— Doddridge, " for you." 

Ver. 8. So shalt ye be—\. e. evidently appear to be. 

Ver. 9. Continue ye in my love—i. e. according to Campbell, " Study to 
maintain your place in my affections." 

Ver. 11. That my joy might remain in you. — Doddridge, "That my joy 
in you might continue." Campbell, " That I might continue to have joy in 
you." 






?r 



JOHN, XVI. 



293 



1 



vant knoweth not what his lord doeth : but I have 
called you p friends; for all things that I have heard 
of my Father I have made known unto you. 

16 Ye q have not chosen me, but I have chosen you, 
and ordained r you, that ye should go and bring forth 
fruit, and that your fruit should remain : that whatso- 
ever s ye shall ask of the Father in my name, he may 
give it you. 

17 These * things I command you, that ye love one 
another. 

18 ^T If u the world hate you, ye know that it hated 
me before it. hated you. 

19 If ye were of the world, the world would love his 
own :. but because ye are not of the world, but I have 
chosen you out of the world, therefore v the world 
hateth you. 

20 Remember v/ the vord that I said unto you, The 
servant is not greater than his lord. If they have 
persecuted me, they will also persecute you ; if x they 
have kept my saying, they will keep yours also. 

21 But 7 all these things will they do unto you for my 
name's sake, because they know not him that sent me. 

22 If z l had not come and spoken unto them, they had 
not had sin : but a now they have no b cloak for their sin. 

23 He that hateth me hateth my Father also. 

24 If I had not done among them the works which 
none other man did, they had not had sin : but now 
have they both seen and hated both me and my Father. 

25 But this cometh to pass, that the word might be 
fulfilled that is written in their law, They d hated me 
without a cause. 

26 TT But when the Comforter e is come, whom I 
will send unto you from the Father, even the Spirit 
of truth, which proceedeth from the Father, he f shall 
testify of me : 

27 And s ye also shall bear witness, because h ye have 
been with me from the beginning. 

CHAPTER XVI. 

I Christ comforteth his disciples against tribnlatiorf by the promise of the Holy- 
Ghost, and by his resurrection and ascension: 23 assureth their prayers made 
in his name to be acceptable to his Father. 33 Peace in Christ, and in the 
world affliction. 

THESE things a have I spoken unto you, that ye 
should not be offended. 



A. M. 4033. 
A. D. 29. 

p Ja.2.23. 

q 1 Jn.4.10, 
19. 

r Ep.2.10 

s ver.7. 
a 14, 13. 

t ver.12. 

u Un.3. 1,3. 

v e.17.11. 

w Mat. 10.24 
Lu.6.40. 
a 13. 16. 

x Eze.3.7. 



y c.16.3. 
Mat. 10.22 
24.9. 



z c.9.41. 

a Ja.4.17. 

b or, excuse. 
c c.7.31. 

d Ps.35.19. 

69.4. 

e c.14.17. 

f Un.5.6. 

g Lu.24.48. 

Ac.232. 

4.20,33. 

2Pe.l.l6. 

h 1 Jn.1.2. 



CHAP. 1(5. 
a ver. 4. 



Ver. 16. That your fruit should remain— i. e. that ye should continue to 
bear fruit even in old age. Ps. xcii. 14. 

Ver. 17. These thing's I command. — " I command you," says the Saviour • 
angels and prophets spake " in the name of the Lord ;" and nothing like this, 
in matters of religion, occurs, except when God himself speaks, in ail the Old 
Testatment. And not only does Christ command in his" own name, but^ de- 
legates to apostles ani evangelists to act and to command in his name, from 
whom all their authority was derived. Does not this place the authority of 
Christ above both men and angels ? Is it not assuming the style of Deity ? 

Ver. 18. Hated me before it hated yon. — Lardner, " Hated me, your chief:" 
which Doddridge approves, but Campbell strenuously opposes. 

Ver. 20. My saying-.— Campbell, " My word." 

Ver. 24. Noto have they both seen, &c. — Compare chap. xiv. 9. 

Ver. 25. But this cometh to pass. — Doddridge, " This is permitted ;" these 
words, indeed, are merely supplementary, not being in the original ; yet are 
properly supplied. 

Chap. XVI. Ver. 1. Not be offended,— Campbell, "ensnared." Literally, 



^J 



294 



JOHN, XVI. 



A. M. 4C33. 
A. D. 29. 



i the prince of this world 
to say unto you, but J ye 



2 They shall put you out of the synagogues : yea. 
the time cometh, a that whosoever kilieth you will 
think that he doeth God service. 

3 And t> these things will they do unto you, because 
c they have not known the Father, nor me. 

4 But these things have I told you, that when the 
time shall come, ye may remember that I told you of 
them. _ And these things I said not unto you at the 
beginning, because I was with you. 

5 IT But now I go my way to him that sent me; and 
none of you asketh me, Whither goest thou? 

6 But because I have said these things unto you, sor- 
row 'i hath filled your heart. 

7 Nevertheless I tell you the truth ; It is expedient 
for you that I go away : for if I go not away, the Com- 
forter will not come unto you; but if I depart, I will 
send him unto you. 

8 And when he is come, he will e reprove the world 
of sin, and of righteousness, and of judgment: 

9 Of f sin, because they believe not on me ; 

10 Of s righteousness, because I go to my Father, and 
ye see me no more ; 

1L Of i' judgment, because 
is judged. 

12 I have yet many things 
cannot bear them now. 

13 Howbeit when he, the Spirit of truth, is come, he 
k will guide you into all truth : for he shall not speak 
of himself; but whatsoever he shall hear, that shall 
he speak : and he i will show you things to come. 

14 He shall glorify me : for he shall receive of mine, 
and shall show it unto you. 

15 All things that the Father hath are mine : there- 
scandalized ;" i. e. that persecution should not, by coming unexpectedly, 

jDrove a stumbling-block to their faith. 

Ver. 2. They shall put you out of.— Campbell, " expel you from." This 

refers to Jewish excommunication. Whosoever killeih you!— The highest 

degree of excommunication included a forfeiture both of property and life. — - 
Will think he doeth God service.— Doddridge, " Will think he offeieth |ac- 
ceptahlej service to God." Campbell, " Oflereth sacrifice to God." This 
explains Rom. viii. 36 : " For thy sake we are killed all the day long ; we are 
accounted as sheep for the slaughter." Paul says, Acts xxvi. 9—11, " I verily 
thought I oughr, to do many things contrary to the name of Jesus of Nazareth, 
which thing I did in Jerusalem : and many of the saints did 1 shut up in prison, 
and when they were put to death I gave my voice against them." (See note, 
Rev. xvii. 6.) And doubtless many persecutors in the Romish Church thought 
that they were doing God service when burning his saints under the name of 
heretics. 

Ver. 7. It is expedient for you that I go away. — The presence of the Com- 
forter is now more to be desired in a church than the bodily presence of Jesus 
Christ. 

Ver. S. He will reprove.— Doddridge and Campbell, "Convince." So it 
often signifies. 

Ver. 12. I have yet many things to say— That is, much farther instruction 
to give ; but as you are not yet prepared to receive it, the Holy Spirit shall be 
given to instruct you after my resurrection. 

Ver. 1 \ When he, the Spirit of truth.— Hcrvey long since remarked the 
strong evidence which this passage affords to the personality of the Holy 
Spirit : for though the Greek word for Spirit (pneuma) is neuter, all rhc pro- 
nouns are masculine — He, himself &c. which he thinks can only be account- 
ed for by the personality of the Holy Spirit. Letters, No. 24. See also Dr. 
Smith's Messiah, where the argument is ably justified. 



a Ac26.9.. 
11 

b c 15.21. 

o 1 Co.2.8. 
1 Ti.1.13. 

X ver. 21. 



VII- cs, 
Ac. 2.37. 



f Re 3.20. 
7.9. 



g frvl2.2l. 
Ko.1.17. 



h Ac.17.31. 
Ro.2.2. 
Re. 20. 12, 
13. 



i c.12.31. 

j He.5.12. 

k c.14.26. 
1 Re. 1.1,19. 



JOHN, XVI. 



295 



fore said I, that he shall take of mine, ana show it 
unto you. 

16 If A little while, and ye shall not see me: and 
again, a little while, and ye shall see me, because I go 
to the Father. 

17 Then said some of his disciples among themselves, 
What is this that he saith unto us, A little while, and 
ye shall not see me: and again, a little while, and ye 
shall see me : and, Because I ^o to the Father? 

18 They said therefore, What is this that he saith, A 
little while? we cannot tell what he saith. 

19 Now Jesus knew m that they were desirous to ask 
him, and said unto them, Do ye inquire among your- 
selves of that I said, A "little while, and ye shall not 
see me : and again, a little while, and ye shall see me ? 

20 Verily, verily, I say unto you, That ye ° shall weep 
and lament, but the world shall rejoice: and ye shall 
be sorrowful, but your sorrow shall be turned into joy. 

21 A p woman when she is in travail hath sorrow, 
because her hour is come : but as soon as she is de- 
livered of the child, she rernembereth no more the 
anguish, for joy that a man is born into the world. 

22 And c iye now therefore have sorrow : but I will 
see you again, and r your heart shall rejoice, and your 
joy s no man taketh from you. 

23 And in that day ye shall ask me nothing. Verily, 
verily, I say unto you, Whatsoever ye shall ask the 
Father in my name, he will give it you. 

24 Hitherto have ye asked nothing in my name: 
i ask, and ye shall receive, that u your joy may be full. 

25 These things have I spoken unto you in v pro- 
verbs : but the time cometh, when I shall no more 
speak unto you in v proverbs, but I shall show you 
plainly of the Father. 

26 At w that day ye shall ask in my name : and I say 
not unto you, that I will pray the Father for you : 

27 For* the Father himself loveth you, because ye have 
loved me, and have believed that ylcameoutfromGod. 

2S I came forth from the Father, and am come into 
the world : again, I leave the world, and go to the 
Father. # 

29 TT His disciples said unto him, Lo, now speakest 
thou plainly, and speakest no z proverb. 

30 Now are we sure that thou knowest all things, 
and needest not that any man should ask thee : by 
this we believe that thou earnest forth from God. 

31 Jesus answered them, Do ye now believe? 



A. M. 4033. 
A. D. 29. 

m c.2.24,25. 



n ver.16. 
c.7.33. 
13.33. 
14.19. 



o Lu.24.17, 
21. 



p Is.26.17. 
q ver.6. 

r La 24.41, 
c?20.20. 

s 1 Pe.1.8. 



t Mat.7.7,8. 
Ja.4.2,3. 



u c.15.11. 



v or, para.' 
bles. 



w ver.23. 



x c. 14.21 ,23 



y ver.30. 
c.17.8. 



z or, para- 
ble. 



Ver. 16. A little while, and ye shall not see we.— The meaning of which we 
take to he, that for a little while he should be taken from their view by death, 
but soon return ; and then they should see him again, after his resurrection : 
but this also would be only for a little while, becau/'e he must go to the Father, 
and they should see him ascend. 

Ver. 25. In /proverbs— (Twice.) Margin, "Parables." So Doddridge. 
Though this is not the same word usually rendered parables, it is sometimes 
used as synonymous with it, for the eastern proverbs are often highly figurative 
and enigmatical. 

Ver. 30. That any man should, ask thee — That is, " so plain, that no man 
a°ed ask thee for an explanation." 



296 



JOHN, XVII. 



1 



A. M. 4033. 
A. D. 29. 



a Mat.26.3l 
Ma. 14.27. 

b or, his 

own home 

c Is.. 50.7,9. 
c.8.29. 

d c. 1427. 

Ro.5.1. 
Ep.2.14. 

e c.15.19.. 
21. 
2TL3.12 



CHAP. 17. 

a c.12.23. 
13.32. 

b c.5.27. 
ver.24. 

c Un.5.11. 

d Je.9.23,24. 

e 1 Th.1.9. 

f c.10.36. 

g c.14.13. 

h c.19.30. 
2TU.7. 

i c 1.1,2. 
Ph.2.6. 
He.1.3,10. 

j Pfi.22.22. 
ver.26. 

Ic Ro.8.30. 
ver.2.9,ll 

1 He.3.6. 

m c.6.68. 
14.10. 

n Un.5.19. 

o c.16.15. 

p Ga.1.24. 
1 Pe.2.9. 

q 1 Pe.1.5. 
Jude 1.24. 

r Pr.18.10. 



32 a Behold, the hour cometh, yea, is now come, that 
ye shall be scattered, every man to t> his own, and shall 
leave me alone : and yet c I am not alone, because the 
Father is with me. 

33 These things I have spoken unto you, that in d me 
ye might have peace. In e the world ye shall have 
tribulation : but be of good cheer ; I have overcome 
the world. 

CHAPTER XVII. 
1 Christ prayeth to his Father to glorify him, 6 to preserve his apostles, 11 in 
unity, 17 and truth, 20 to glorify them, and all other believers with him in 
heaven. 

^HESE words spake Jesus, and lifted up his eyes 
■*■ to heaven, and said, Father, the a hour is come ; 
glorify thy Son, that thy Son also may glorify thee : 

2 As thou hast given him power over all flesh, that 
b he should give eternal life to as many as thou hast 
given him. 

3 And this c is life eternal, that they might know 
d thee the e only true God, and Jesus Christ, whom 
f thou hast sent. 

4 I s have glorified thee on the earth : I h have finish- 
ed the work which thou gavest me to do. 

5 And now, O Father, glorify thou me with thine 
own self, with the glory which I i had with thee before 
the world was. 

6 IT I j have manifested thy name unto the men which 
thou k gavest me out of the world : thine they were, 
and thou gavest them me; and they have kept 1 thy 
word. 

7 Now they have known that all things whatsoever 
thou hast given me arej)f thee. 

8 For I have given unto them the words m which 
thou gavest me ; and they have received them, and 
have known surely that I came out from thee, and 
they have believedthac thou didst send me. 

9 I pray for them : I pray not for the "world, but for 
them which thou hast given me ; for they are thine. 

10 And all °mine are thine, and thine are mine; and 
I p am glorified in them. 

11 And now I am no more in the world, but these 
are in the world, and I come to thee. Holy Father, 
keep through i thine own name r those whom thou 
hast given me, that they may be one, as we are. 



Ver. 32. To his own. — llargin, " His own home." The Greek is equivocal, 
and may comprehend house, family, occupation, &c. &c. 

Chap. XVII. Ver. 2. To as many as— Doddridge and Campbell, " To all 
that." 

Ver. 3. Only true God.— Unitarian writers lay great stress upon the third 
verse, as appropriating the term " true God" to the Father only ; hut as most 
of the august epithets applied to God the Father (including every thing great, 
and wise, and good) are also applied to the Son ; (see for instance, John xxi. 
17. Rev. ii. 23. Mat. xviii. 20 ; xxviii. 20, &c.) so we conclude that the term 
only, was not intended to exclude the Son of God, hut merely the false gods 
of the Genlilcs, who had no just title to the name. 

Ver. 4. I have finished— \. e. I am upon the point of finishing. 

Ver. 5. Which I had loith thee before the loorld ivas—i. e. with heavenly 
glory ; for we can no way reconcile this with the notion of Christ having no ex- 
istence previous to his incarnation. 

Ver. ll. And now lam no more.— Doddridge, "No longer." That 

they may be one. — Not one person, hut thing. See note on ch. x. 30. 

— — « ' U 



JOHN, XVII. 



297 



A. M. 4033. 
A. D. '29. 

s Ps. 109.8. 
Ac. 120. 



t c.15.13,19. 
u Gs L.i. 



v Ac. 15.9. 
Kp.5.26. 
2 Th.2.13. 



wPs.119. 
151. 



xl Co. 1.2, 

30. 



y or, truly 
sanctified 



z Ro.12.5. 
a 2 Co.3.18. 



12 While I was with them in the world, I kept them 
in thy name : those that thou gavest me I have kept, I 
and none of them is lost, but the son of perdition ; 
that the scripture s might be fulfilled. 

13 And now come I to thee ; and these things I speak 
in the world, that they might have my joy fulfilled in 
themselves. 

14 1 have given them thy word ; and * the world hath 
hated them, because they are not of the world, even 
as I am not of the world. 

15 ir I pray not that thou shouldest take them out of 
the world, but u that thou shouUest keep them from 
the evil. 

16 They are not of the world, even as I am not of the 
world. 

17 IT Sanctify v them through thy truth : thy w word 
is truth. 

18 As thou hast sent me into the world, even so have 
I also sent them into the world. 

19 And *for their sakes I sanctify myself, that they 
pIso might be >' sanctified through the truth. 

20 TT Neither pray I for these alone, but for them also 
which shall believe on me through their word; 

21 That they all may be z one ; as thou, Father, art 
in me, and I m thee, that they also may be one in us : 
that the world may believe that thou hast sent me. 

22 And "■ the glory which thou gavest me I have given 
them ; that they may be one, even as we are one : 

Ver. 12. But trie son of perdition. — "The son of perdition," is one who 
deserves to be destroyed : so, " a son of death," is one who deserves to die ; 2 
Sam. xii. 5. We cannot suppose that this has any reference to the divine de- 
crees, or that any one soul could he lost whom God bad predestined to salva- 
tion ; nor does it appear that Judas ever gave any proof of being drawn by 
the Father's grace : his character, though artfully concealed, was perfectly con 
sisters t, and was, most decidedly, that of a worldly-minded man. 

Ver. 13. That they might have my joy fulfilled in themselves —Campbell, 
" That their joy in me may be complete," or fulfilled. 

Ver. 15. From the evil—\iz. the evil that is in the world. 

Ver. 17. Sanctify them through thy truth.— Some ancient MSS. and ver- 
sions read, " the truth ;" and Mill and other critics reject the pronoun as un- 
necessary. 

Ver. 19. I sanctify myself— The term sanctify, (ver. 17, 19.) as applied to 
Christ and to his people, must be somewhat, differently explained. Christ be- 
ing himself without sin, could need not to be sanctified, in the usual meaning 
of the term: but for their sakes, who were sinners, as we are, he sanctified, 
devoted, or (as some express it) consecrated, himself, as an atoning sacrifice 
to God in their behalf, that, through their cordial belief it) this truth, they might be 
sanctified, both in their personal experience and in their ministerial character, 
and bo devoted to the circulation of the truth and the conversion of the world. 

Ver 21. That they all may be one.— -" Christ prays that 'all who shall be- 
lieve on h\m may be one. As thou Father,' continues he, 'art in me, and 
I in thee ; so they also may be one in us ;' i. e. that the disciples may have 
the 'same rnind which was in Christ Jesus ;' may copy after his example, 
and be united in the temper of their souls to him, as he is to God ; may be 
one with the Father and with him."— Stuart's Letters. How do love and unity 
among Christians promote the conversion of the world? Certainly nothing has 
a more direct tendency thereto, if wo consult either reason or matter of fact. 
Love and union are things in themselves so estimable, that they are readily 
acknowledged by all men to be divine: and what did the heathen say when 
they saw this in the lives and conduct of the primitive Christians? "See 
how these Christians love!" And it. is much 1o be feared that the schisms 
and animosities among Christians, have made more infidels than the writings 
of all the sceptical philosophers in the world. Few men can argue deeply, but 
all men can read our lives. 



298 



JOHN, XVIII. 



A. M. 4033. 
A. D. 29. 



b 1 Th.4.17. 



CHAP. 18. 



a 2 Sa. 15.23 



b Mat.26. 
47,&c. 
Ma.14.43, 
&c. 

Lu.22.47, 
&c. 



cc. 10. 17,18. 

Ac.2.28. 



d Mat.2.23. 
c.19.19. 



23 I in them, and thou in me, that they maybe made 
perfect in one ; and that the world may know that 
thou hast sent me, and hast loved them, as thou hast 
loved me. 

24 Father, I will that they also, whom thou hast 
given me, be t> with nie where I am ; that they may 
behold my glory, which thou hast given me : for thou 
lovedst me before the foundation of the world. 

25 O righteous Father, the world hath not known 
thee : but I have known thee, and these have known 
that thou hast sent me. 

26 And I have declared unto them thy name, and 
will declare it: that the love wherewith thou hast 
loved me may be in them, and I in them. 



10 Peter smite th off 



CHAPTER XVIII. 

I Judas betrayeth Jesus. 6 The officers fall to the groiu 
Malchns' ear. 12 Jesus is taken, and led unto Annas and Caiaphas. 15 Pe- 
ter's denial. 19 Jesus examined before Caiaphas. 23 His arraignment before 
Pilate. 36 His kingdom. 40 The Jews ask Barabbas to be let loose. 

WHEN Jesus had spoken these words, he went 
forth with his disciples over the brook a Cedron, 
where was a garden, into the which he entered, and 
his disciples. 

2 And Judas also, which betrayed him, knew the 
place : for Jesus ofttimes resorted thither with his 
disciples. 

3 Judas bthen, having received a band of men and 
officers from the chief priests and Pharisees, cometh 
thither with lanterns and torches and weapons. 

4 Jesus therefore, knowing c all things that should 
come upon him, went forth, and said unto them, 
Whom seek ye 7 

5 They answered him, Jesus of d Nazareth. Jesus 
saith unto them, I am he. And Judas also, which 
betrayed him, stood with them. 

Ver. 21. Father, I loill— Campbell, "I would." So Beza, Witsius, &c, 
and compare Mark vi. 25 ; x. 35. Doddridge includes both senses—" I im- 
portunately ask, and in consequence of the mutual transactions between us, am 
bold to claim." It is a petition founded on a -previous engagement. 

Chap. XVIII. Ver. 1. The brook Cedron.—Kcdron, or Kidron, is a rivulet 
running between Jerusalem and mount Olivet, which empties itself into the 
Dead sea. It is a narrow stream, with little water, except in the rainy sea- 
son, when it carried oft' all the filth of the city and temple into the Dead sea. 
The name signifies darkox black, and it was so called, as some suppose, from 
the darkness of r*he narrow valley through which it runs ; but others think, 
from the blackness of its waters. 

Ver. 3. A band of men. — Campbell, " The Cohort," a Roman troop of about 
500 men, to guard against a rescue. 

Ver. 4. Went forth.— [Our Lord not only knew in general, says Dr. Dodd- 
ridge, that he should suffer some great evil, and even death itself, but was ac- 
quainted also with all the particular circumstances of ignominy and horror that 
should attend his sufferings : which, accordingly, he largely foretold, (see Mat. 
xx. 18, 19,) though many of these circumstances were as contingent as can 
well be imagined. It is impossible to enter aright into the heroic behaviour of 
our Lord Jesus Christ, without carrying this circumstance along with us. The 
critics are in raptures at the gallantry of Achilles in going to the Trojan war, 
when he knew, according to Homer, that he should fall there : but. he must 
have a very low way of thinking, who does not see infinitely more fortitude in 
our Lord's conduct on this great occasion, when this circumstance, so judi- 
ciously, thoueh so modestly suggested by St. John, is duly attended to.]— B. 

Ver. 5. Judas .... stood with them. — Judas was probably aware 
of Peter's rashness, and thought it safest to shelter himself among the 
officers. 



JOHN, XVIII. 



299 



6 As soon then as he had said unto them, I am he, 
they e went backward, and fell to the ground. 

7 Then asked he them again, Whom seek ye 7 And 
they said, Jesus of Nazareth. 

8 Jesus answered, I have told you that I am he : if 
therefore ye seek f me, let these go their way : 

9 That the saying might be fulfilled, which she 
spake, Of them which thou gavest me have I lost none. 

10 IT Then h Simon Peter having a sword drew it, 
and smote the high priest's servant, and cut off his 
right ear. The servant's name was Malchus. 

11 Then said Jesus unto Peter, Put up thy sword into 
the sheath : the i cup whicti my Father hath given life, 
shall I not drink it ? 

12 ^F Then the band and the captain and officers bf 
the Jews took Jesus, and bound him, 

13 And led him away to Annas j first; for he was 
father-in-law to Caiaplias, which was the high priest 
that same k year. 

14 Now Caiaphas was he, which gave counsel l to 
the Jews, that it was expedient that one man should 
die for the people. 

15 IT And m Simon Peter followed Jesus, and so did 
another disciple: that disciple was known unto the 
high priest, and went in with Jesus into the palace of 
the high priest. 

16 But Peter stood at the door without. Then went 
out that other disciple, which was known unto the 
high priest, and spake unto her that kept the door, 
and brought in Peter. 

17 Then saith the damsel that kept the door unto 
Peter, Art not thou also one of this man's disciples? 
He saith, I am not. 

18 And the servants and officers stood there, who 
had made a fire of coals ; for it was cold : and they 



A. M. 4033. 
A. D. 29. 

e Ps.27.2 
40.14. 



f Is.53.6. 
Ep.5.25. 



g c.17.12. 



h M.it.26.51 
Ma. 14.47. 
Lu.22.49, 
50. 



i Mat.20.22 
26.39,42. 



j Lu.3.2. 



k And An- 
nas sent 
Christ 
bound 
unto Cai- 
aphas the 
high 
priest. 
ver.24. 



1 c. 11.49,50 



m Mat.26. 
58, &c. 
Ma. 14.54. 
Lu. 22.54. 



Ver. 6. They ivent backward.— [Doubtless by the interposition of Divine 
power ; and it was thus shown that Jesus voluntarily resigned himself into 
their hands. )—Bagster. 

Ver. 9. Have I lost none. — This shows that. Judas was not one whom the 
Father had really given to Christ. See note on ch. xvii. 12. 

Ver. 11. Put up thy sword.— See Mat. xxvi. 52, 53. It is " the sword of the 

spirit" only, which becomes the hand of an apostle, or Christian minister. 

The cup. — See note on Mat. xxvi. 39. Shall I not drink.— This was the 

" cup" from which our Saviour prayed to be, if possible, -delivered : but if he 
had not drank it, the whole human race must have drank it to the dregs, and 
have drank it in everlasting misery. But what a lesson is this to us, in our 
comparatively tasteless cud of wo? 

Ver. 12. The captain.— The Greek (Chiliarkos) is properly the commander 
of 1000 men, and answers to our term colonel. The Romans called them Mi- 
litary Tribunes. 

Ver. 13. And led him away to Annas first.— In the margin of our larger 
Bibles, ver. 24 is here introduced, which seems to be its natural place, with the 
omission only of " had :" " And Annas sent Christ bound unto Caiaphas the 
high priest?." 

Ver. 15. The palace — (Greek, aulen,) which means an open court^r hall ; 
which the late Mr. Taylor understood of a part of the temple appropriated to 
his use. 

Ver. 16. Her that kept the door.—kmong the ancients, (and probably the 
Jews,) women were often employed as door-keepers. — Orient. Lit. No. 1372. 

Ver. 18. Afire of coals. — Not pit-coal, we suppose, but wood or charcoal. 
Campbell reads, " Now the servants and officers stood near a fire which they 



300 



JOHN. XVIII. 



A. M. 4033 
A. D. 29. 

n Lu.4.15. 
c.7. 14,26, 
28. 
8.2. 



I 



o Ac.2S.26. 



p Job 16.10. 
Je.20.2. 
Ac.23.2,3- 



q or, with 
a rod. 



r 1 Pe.2.19.. 
23. 

s Seever.13. 



i Mat.26.74 
Ma. 14.72. 
Lsj.22.G0. 
c. 13.38. 



u Mat.27.2, 
&c. 

Ma. 15. 1, 
&c. 

Ln.2*.l, 
&c. 



v or, Pi- 
late's 
house. 



w Ac. 10.28. 



warmed themselves : and Peter stood with them, und 
warmed mm self. 

19 IT The high priest then asked Jesus of his disci- 
ples, and of his doctrine. 

20 Jesus answered him, I spake "openly to the 



world : I ever 



taught 



in the synagogue, and in th< 



temple, whither the Jews always resort; and °in se- 
cret have I said nothing. 

21 Why askest thou me? ask them which heard me, 
what I riave said unto them : behold, they know what 
I said. 

22 And when he had thus spoken, one of the officers 
which stood by struck p Jesus c iwith the palm of his 
hand, saying, Answerest thou the high priest so'? 

23 Jesus answered him, If I have spoken evil, bear 
witness of the evil: but r if well, why smitest thou 
me? 

24 Now s Annas had sent him bound unto Caiaphas 
the high priest. 

25 IT And Simon Peter stood and warmed himself. 
They said therefore unto him, Art not thou also one of 
his disciples ? He denied it, and said, I am not. 

26 One of the servants of the high priest, being his 
kinsman whose ear Peter cut off, saith, Did not 1 see 
thee in the garden with him ? 

27 Peter then denied again : and l immediately the 
cock crew. 

28 TT Then "led they Jesus from Caiaphas unto v the 
hall of judgment : and it was early; and they them- 
selves went not into the judgment hall, lest w they 
should be defiled ; but that they might eat the pass- 
over. 

29 Pilate then went out unto them, and said, What 
accusation bring ye against this man? 



had made, because it was cold," &c. The nights at this season were often 
very cold, though the days werebot. — JIarmer. 

Ver. 20. I spake openly.— The Gemera of Babylon mentions proclamation 
being made by a public crier for any one who could witness the innocence of a 
prisoner to come forward, before punishment was executed, and that this was 
done forty days before the deatli of Jesus ; but we know this to be false. 

Ver. 22. Struck Jesus with the palm of his hand.— Some explain this Moid 
(rapisma) of a blow with a staff or stick ; so Beza ; but Doddridge says, 
" the word is used apparently for any bloio." So Campbell 

Ver. 24. Now Annas. — [Annas was dismissed from»being high priest, A.D. 23. 
after filling that office for fifteen years, (Josephus, Ant. I. xviii. c. 3 ;) but being 
a person of distinguished character, and having had no less than five sons who 
had successively en joyed the dignity of the high priestbood, and the present 
high priest Caiapbas being his son-in-law, he must have possessed. much au- 
thority in the nation. It was at the palace of Caiaphas where the chief priests. 
elders, and scribes, were assembled the whole of the night to see the issue of 
their stratagem. ]—Bagster. 

Ver. 26. Being his kinsman— \. e. the kinsman of Malchus. See ver. 10. 

Ver. 28. The hall of judgment.— Campbell, " The Pretorium." Lest the>/ 

should be defiled; but that. &c— Doddridge, " Lest they should be polluted, 
and prevented from eating the Passover;" i. e. the sacrifices which, followed 
the pascfhal supper, (hiring the feast of unleavened bread. They were not 
alarmed at the guilt of shedding innocent blood, but they were afraid of enter- 
ing the house of a Genlile, lest they should be polluted during all the feast. 
And even here, n is to be remarked, they were not afraid lest they should be 
incapacitated from offering sacrifices to God ; but. lest they should be prevent- 
ed from eating that part of the sacrifices to which they were entitled, which 
was considerable. (See Num. xxviii. 19 — 24.) 



I 



JOHN, XIX. 



30: 



30 They answered and said unto him, If he were not 
a malefactor, we would not have delivered him up unto 
thee. 

31 Then said Pilate unto them, Take ye him, and 
judge him according to your law. The Jews there- 
fore said unto him, It is not lawful for us x to put any 
man to death : 

32 That the saying of Jesus might be fulfilled, which 
he y spake, signifying what death he should die. 

33 Then Pilate entered into the judgment hall again, 
and called Jesus, and said unto him, Art thou the 
King of the Jews ? 

34 Jesus answered him, Sayest thou this thing of 
thyself, or did others tell it thee of me? 

35 Pilate answered, Am I a Jew? Thine own z nation' 
and the chief, priests have delivered thee unto me : 
what hast thou done? 

3G Jesus a answered, My b kingdom is not of this 
world : if my kingdom were of this world, then would 
my servants fight, that I should not be delivered to 
the Jews : but now is my kingdom not from hence. 

37 Pilate therefore said unto him, Art thou a king 
then ? Jesus answered, Thou sayest that I am a king. 
To this end was I born, and for this cause came I into 
the world, that I should bear c witness unto the truth. 
Every one d that is of the truth heareth my voice. 

38 Pilate saith unto him, What is truth? And when 
he had said this, he went out again unto the Jews, 
and sailh unto them, I find in him no fault at all. 

39 Eut ye have a custom, that I should release unto 
you one at the passover : will ye therefore that 1 re- 
lease unto you the King of the Jews ? 

40 Then cried they all again, saying, Not this man, 

but Barabbas. Now Barabbas was a robber. 

CHAPTER XIX. 

1 Christ is scourged, crowned with thorns, and beaten. 4 Pilate is desirous to 
release him, bat being overcome with the outrage of the Jews, he delivered him 
to be crucified. 23 They cast lots for his garments. 26 lie cominendeth his 
mother to John. 28 He d'ieth. 31 His side is pierced. 38 He is buried by Jo- 
soph and Nicodemus. 

'TVHEN a Pilate therefore took Jesus, and scourged 
-*- b him-, 

2 And the soldiers platted a crown of thorns, and put 
it on his head, and they put on him a purple robe, 



.A.M. 4 033. 
a: D. 29. 



x Ge.49.10, 
Eze.-21.27. 



y Mat.20.19 
Lu. 18.32, 
33. 



z c. 19.11. 
Ac.3.13 



a lTi.6."*. 



b ?«. 45.3,0. 
Is.9.6,7. 
Da. 2.44. 
7.14. 
Ztc.9.9. 
Lu.12.14. 
c.6.15. 
Ro. 14.17. 
Col. 1.13. 



c Is. 55. 4. 
Re. 1.5. 
3.14. 



d c.8.47. 
1 Jn.4.6. 



CHAP. rS. 



a Mnt.27. 
26,&o. 
Ma. 15. 15, 



b Is.53.5. 



Ver. 30. If he ivere not a mate/actor, &c— " These words import, I If the 
crime he is charged with were not capital, we should have punished h m our- 
selves, and not have come to you. 2. If he were not guilty, we should not have 
accused him." — Lardner's Cred. 

Ver. 31. It is not laioful for us to put any man to death— That, h, a cri- 
minal we cannot punish according to his deserts. " It is not one of the lesser 
faults, for which we are wont to scourge men, or to cast out of the synagogue ; 
but he is guilty of blasphemy, which by our law is punishable with death. 
And since we cannot be permitted to punish any man capitally, we have 
brought him to your tribunal, where alone we can have satisfaction." — Lard- 
ner's Cred. 

Ver. 36. My kingdom is not of this world, &c— As if he had said, ' I in- 
terfere not with your authority, neither am I an enemy to Cesar. I assume no 
worldly state nor riches : my throne is on high, and surrounded with celestial 
guards. Were I indeed about to institute a temporal kingdom, these would 
flght for me, and even Roman legions would in vain oppose celestial hosts. 
But mine is a kingdom of truth, and righteousness, and peace. 

Chap. XIX. Ver. 2. A crown of thorns.— [These words, some woula render 



26 



— - i 






302 



JOHN, XIX. 



A. M. 4033. 
A. D. «29. 

c c 18.38. 
ver. 6. 



d Lc'24.16. 



e c.5.18. 
10.33. 



f Ps.33.13. 
Is.53.7. 
Mat. 27. 
12,14. 
Ph. 1.23. 



g Da.3.14, 
15. 



h Lu.22.53. 
c.7.30. 



i Ps.39.9. 



j Ma. 14. 14. 
c.18.3. 



k I!e.6.4..8. 
Ja.4.17. 



3 And said, Hail, King of the Jews ! and they smote 
him with their hands. 

4 IF Pilate therefore went forth again, and saith unto 
them, Behold, I bring him forth to you, that ye may 
know that c I find no fault in him. < 

5 Then came Jesus forth, wearing the crown of 
thorns, and the purple robe. And Pilate saith unto 
them, Behold the man ! 

6 When the chief priests therefore and officers saw 
him, they cried out, saying, Crucify him. crucify him. 
Pilate saith unto them, Take ye him, ana crucify him: 
for I find no fault in him. 

7 The Jews answered him, We dhave a law, and by 
our law he ought to die, because e he made himself 
the Son of God. 

8 IT When Pilate therefore heard that saying, he was 
the more afraid ; 

9 And went again into the judgment hall, and saith 
unto Jesus, Whence art thou ? But f Jesue gave him 
no answer. 

10 Then saith Pilate unto him, Speakest thou not 
unto me? knowest s thou not that I have power to 
crucify thee, and have power to release thee ? 

11 Jesus answered, Thou h couldest have no power 
at all against me, except it were given thee from 
i above : therefore he j that delivered me unto thee 
hath the greater k sin. 

12 And from thenceforth Pilate sought to release him ; 
but the Jews cried out, saying, If thou let this man 



an acanthine crown, or wreath formed out of the branches of the herb bear's 
foot, a prickly plant, though not like thorns ; hut this version is solidly refuted 
by Campbell. The Gr. word akanthinos, in sacred use and classical, plainly 
denotes thorny, and never made of bear's foot : and it was so understood by all 
the ancient and modern translators, and by the Greek and Latin Fathers. " The 
Naba or Nabka of the Arabians," says Hasselquist, " is.in all probability, the 
tree which afforded the crown of thorns put on tne head of Christ : it grows very 
common in the East. This plant was very fit for the purpose, for it has many 
sharp spines, which are well adapted to give pain ; the crown might be easily 
made of these soft, round, and pliant branches : and what, in my opinion, 
seems to be the greatest proof is, that the leaves much resemble those of the 

ivy, as they are of a very deep green."] — Bagster. A purple robe.— Sea 

note on Mat. xxvii. 28. Perhaps so decayed that, the colour was scarce distin- 
guishable. 

Ver. 6. Take ye him.— [Pilate neither did nor could say this seriously ; for 
crucifixion was not a Jewish but a Roman mode of punishment. The cross 
was made of two beams, either crossing at the top, at right angles, like a T. 
or m the middle of their length, like an X: with a piece on the centre of 
the transverse beam for the accusation, and another piece projecting from the 
middle, on which the person sat. The cross on which our Lord suffered was 
of the former kind, being thus represented in all old monuments, coins, and 
crosses. The body was usually fastened to the upright beam by nailing the 
feet to it, and on the transverse piece by nailing the hands ; and the person 
was frequently permitted to hang in this situation, till he perished through 
agony and lack of food. This horrible punishment was usually inflicted only 
on slaves for the worst of crimes.] — Bagster. 

Ver. 8. He was the more afraid.— Lardner, on this text, quotes Beza, as 
saying, " He was not without reason afraid, that an of in sedition might hap- 
pen, if he did not comply with the multitude." 

Ver. 11. Jesus ansivered, thou couldest have no power at all against me. 
— in this reply, our Lord gives the heathen governor a lesson on the doctrine 
of Providence ; thar^all power is from God alone, who says to governors and 
kinjrs, as he does to the waves of the sea, "Hitherto shall ye come, but no 
farther." 

Ver. 12. Maketh himself a king - ? reorcsents himself as such. 



JOHN, XIX. 



303 



go, thou art not Cesar's friend: whosoever J maketh 
himself a king speaketh against Cesar. 

13 When m Pilate therefore heard that saying, he 
brought Jesus forth, and sat down in the judgment 
seat In a place that is called the Pavement, but in the 
Hebrew. Gabbatha. 

14 And n it was the preparation of the passover, and 
about the sixth hour : and he saith unto the Jews, 
Behold vour King ! 

15 But they cried out, Away with him, away with 
him, crucify him. Pilate saith unto them, Shall I cru- 
cify your King ? The chief priests answered, We ° have 
no king but Cesar. 

16 Then p delivered he him therefore unto them to be 
crucified. And they took Jesus, and led him away. 

17 IF And he bearing his cross ^ went forth into a 
place called the -place^of a skull, which is called in the 
Hebrew Golgotha : 

18 Where they crucified him, and two other with him, 
on either side one, and Jesus in the midst. 

19 IT And r Pilate wrote a title, and put it on the cross. 
And the writing was, JESUS OF NAZARETH 
THE KING OF THE JEWS. 

20 This title then read many of the Jews : for the 
place where Jesus was crucified was nigh to the 
city : and it was written in Hebrew, and Greek, and 
Latin. 



A. M. 4033. 
A. D. 29. 



1 Lu.23.2. 

Ao.17.7. 



m Pr.29.25. 
Ac. 4. 19. 



n Mat.27.62 



ci Ge.49.10. 



p Mat.27. 
26,&c. 
Ma. 15.15, 

&c. 

Lu.23.24, 

&e. 



q Nu.15.36. 

He. 13. 12. 



r Mat.27. 37 
4a. 15.26 
Lu.23.38. 



Ver. 13. The Pavement.— A. curious tesselated pavement, such as arc often 
found among Roman antiquities, formed of small stones, in various forms, on 
which possibly the seat of judgment might be erected, as the Hebrew name 
Gabbatha implies elevation. 

Ver. 14. The preparation of the passover.— Campbell, " Of the Paschal 
Sabbath." He says it occurs six times in the New Testament, and always 

means the day before the Sabbath, (Friday.) So Dr. Jennings. And about 

the sixth hour.— We cannot but suspect with Doddridge, and for the reasons 
which he gives, that a slight error has here crept into the text, and that we 
should here read with Mark xv. 25, "the third hour," which has the sanction 
of some good MSS.; otherwise we must suppose the Evangelists used different 
ways of reckoning, which is very possible. 

Ver. 17. Bearing his cross.— Whether the cross was put together, or in two 
separate pieces, it appears to us, (on mature reflection,) that they compelled 
Jesus to drag it to the gate of the city nearest Calvary ; at which gate they 
met Simon of Cyrene, and finding Jesus unable to proceed with it, they compel- 
led this countryman to carry it the rest of the way to Calvary. Compare note on 

Mat. xxvii. 32. Golgotha.— [Golgotha, of which the Greek Kranion, and 

Calvaria, are merely translations, is supposed to have been a hill, or a ri- 
sing on a greater hill, on the north-west of Jerusalem.] — Bagster. 

Ver. 19.~ Wrote a title and put it on the cross.—" This was the usual cus- 
tom of the Romans, when any were condemned to death, to affix to the in- 
strument of their punishment, or to order to be carried before them, a writing, 
expressing the crime for which they suffered : and this writing was called in 
Latin, Title.— Lardner's Cred. [The apparent discrepancy between the ac- 
counts of this title given by the Evangelists, which has been urged as an ob- 
jection against their inspiration and veracity, has been most satisfactorily ac- 
counted for by Dr. Toionson; who supposes, that, as it was written in He- 
brew, Greek, and Latin, it might have slightly varied in each language; and 
that, as St. Luke and St. John wrote for the Gentiles, they would prefer the 
Greek inscription ; that St. Matthew, addressing the Jews., would use the He- 
brew ; and that St. Mark, writing to the Romans, would naturally give the 
Latin. \— Bagster. 

Ver. 20. Nigh to the city. — The cross stood by the way-side, where per- 
sons were continually passing, and where it was usual to erect crosses to 
make public examples of malefactors, to deter others from committing the like 
crimes. Alexander the emperor ordered a eunuch to be crucified by the 



a 



J 



304 



JOHN, XIX. 



A. M. 4033. 
A. D. !#. 



s or, 
wrought. 



t Ex.39.22. 
a Pfe.22.18. 



T or, CZo- 



wLu.24.18. 

x c.13.23. 

y c.2.4. 

z 1 Ti.5.2. 

a c.16.32. 

b Ps.69.21. 
c c.17.4. 



d Is.53.10,12 
He.2.H, 
15. 



e ver. 42. 
f De.21.23. 

g Le.23.7,8. 



£1 Then said the chief priests of the Jews to Pilate, 
Write not, The King of the Jews ; but that he said, I 
am King of the Jews. 

22 Pilate answered, What I have written I have 
written. 

23 IT Then the soldiers, when they had crucified Je- 
sus, took his garments, and made four parts, to every 
soldier a part ; and also his coat : now the coat was 
witho-utseam, 5 woven tfrom the top throughout. 

24 They said therefore among themselves, Let us not 
rend it, but cast lots for it, whose it shall be : that the 
scripture might be fulfilled, which u saith, They parted 
my raiment among them, and for my vesture they did 
cast lots. These things therefore the soldiers did. 

25 IT Now there stood by the cross of Jesus his mo- 
ther, and his mother's sister, Mary the wife of vw Cle- 
ophas, and Mary Magdalene. 

26 -When Jesus therefore saw his mother, and the 
disciple standing by, x whom he loved, he saith unto 
his mother, >' Woman, behold thy son ! 

27 Then saith he to the disciple, Behold thy z mother ! 
And from that hour that disciple took her unto his own 
a home. 

28 IT After this, Jesus knowing that all things were 
now accomplished, that the scripture b might be ful- 
filled, saith, I thirst. 

29 Now there was set a vessel full of vinegar: and 
they filled a sponge with vinegar, and put it upon 
hyssop, and put it to his mouth. 

30 When Jesus therefore had received the vinegar, he 
said, It c is finished : and he bowed his head, and gave 
d up the ghost. 

31 IT The Jews therefore, because it was the e prepa- 
ration, that the bodies should not remain fupon the 
cross on the sabbath day, (for S that sabbath day was 
a high day,) besought Pilate that their legs might be 
broken, and that they might be taken away. 

32 Then came the soldiers, and brake the legs of the 
first, and of the other which was crucified with him. 



way-side, in which his servants used commonly to go to his country-! ousc.— 
Orient. Oust. No. 1305. 

Ver. 23. Without seam.— Jos ephus represents the tunic of Aaron as wove 
in this manner; nor is this unusual. See Orient. Lit. No. 1376. 

Ver. 26. The disciple standing" by. — The fidelity of John, is deserving of 
particular notice : although the youngest of the disciples, he kept hovering 
about the Saviour during the trial, and, when that was over, secured a station 
as near as he could. to the foot of the cross, with our Lord's mother and other 
pious women, whom neither danger nor. disgrace could separate from him. 

Ver. 29. A vessel full of vinegar, &c— See notes on Mat. xxvii. 34, -IS. IThis 
hyssop is termed a reed by Matthew and Mark ; and it. appears that a species 
oi hyssop with a reedy stalk, about two feet long, grew about Jerusalem. 
See Bochart.]—Bazrster. But some think the herb itself was mixed with the 
vinegar upon the sponge, before being raised by a reed. Harris's Nat. Hist. 

Ver. 30. It is finished. — These do not appear to have been absolutely the 
last words of our Saviour, for the three other Evangelists state, " That he cried 
again with a loud voice, Father, into thy hands I commend my spirit," and 
then gave up the ghost. 

Ver. 31. That the bodies should, not re?nain.—See Dent. xxi. 22, 23. A 

high day.— Not only a Sabbath, but the second day of the feast of unleavened 
bread, on which they offered the sheaf of new corn. 

Ver. 32. Brake the legs. — [Lactantius says, that it was a common custom 



JOHN. XX. 



305 



1 



33 Bx.t when they came to Jesus, and saw that he 
was dead already, they brake not his legs : 

34 But one of the soldiers with a spear pierced his 
side, and forthwith came thereout h blood and i water. 

35 And j he that saw it bare record, and his record is 
true : and he knoweth that he saith true, that ye might 
believe. 

36 For these things were done, that the scripture 
k should be fulfilled, A bone of him shall not be broken. 

37 And again another scripture i saith, They shall 
look on him whom they pierced. 

38 IT And after this Joseph of Arimathea. being a 
disciple of Jesus, but secretly for ™fear of the Jews, 
besought Pilate that he might takjs away the body of 
Jesus : and Pilate gave him leave. He came there- 
fore, and took the body of Jesus. 

39 And there came also n Nicodemus, which at the 
first came to Jesus by night, and ° brought a mixture 
of myrrh and aloes, about a hundred pound weight. 

, 40 Then took they the body of Jesus, and wound Pit 
in linen clothes with the spices, as the manner of the 
Jews is to bury. 

41 Now in the place where he was crucified there 
was a garden ; and in the garden a new sepulchre, 
wherein was never man yet laid. 

42 There ^ laid they Jesus therefore because r of the 
Jews' preparation day ; for the sepulchre was nigh at 
hand. 

CHAPTER xx. 
1 Mary cometh to the sepulchre : 3 so do Peter and John, ignorant of the resur- 
rection. 11 Jesus appeareth to Mary Magdalene, 19 and to his disciples. 
24 The incredulity and confession of Thomas. 30 The scripture is sufficient 
to salvation. 

THE a first day of the week cometh Mary Magda- 
■*■ lene early, when it was yet dark, unto the sepul- 



A. M. #83. 
A. D. 29. 

h IIe.9.22, 
23. 
1 Jn.5.6,8. 

i 1 Pe.3.21. 

j Ua-1.1..3 

k Ex. 12.46. 
Nu.9.12. 
Ps.34.20. 

I Ps.22.18. 
Zee. 12. 10. 
Re. 1.7. 

m c.9.22. 
12.42. 

n c.3.1,2. 
7.50. 

o2Ch.16.14 

p Ac. 5. 6. 

q Is.53.9. 
1 Co. 15.4. 



r ver. 31. 



CHAP. 20. 

a Mat. 28.1. 
&c. 

Ma.l6.1 ; 
&c. 

Lu.24.1, 
&c. 



to break the legs of criminals upon the cross ; which was done, we are told, 
at the instep, with an iron mallet ; and appears to have been a kind of coup 
dc grace, the sooner to put them out of pain. — Bagster. 

Ver. 34. Blood and water.— Blood from the heart itself, and water from the 
peri car diu7/i, or bag which contains the heart. [It appears from this, that the 
spear went through the pericardium, and pierced the heart ; and that the wa- 
ter, or aqueous humour, proceeded from the former, and the blood from the lat- 
ter. It affords the most decisive evidence that Jesus died for our sins ; and 
thus the conduct of the soldiers was overruled to take away all pretences to 
the contrary, by which his enemies might have attempted to invalidate the 
reality of his resurrection ; and to accomplish two most important prophe- 
cies. ]— Bagster. 

Ver. 39. A hundred pound weight. — This has been thought incredible ; but 
the Talmud says, eighty pounds were u-sed at the funeral of Rabbi Gamalie. 
the elder. At the funeral of Herod, Josephus says, five hundred domestics fol- 
lowed, carrying spices.— Orient. Oust. No. 1308. 

Ver. 40. As the manner of the Jews is to bury. — Campbell, " Which is the 
»'i Jewish manner of embalming." 

Ver. 42. There laid they Jesus. — He celebrated the Passover on the Thurs- 
day evening at Jerusalem — at midnight was arrested in the garden, and car- 
ried before the high priest, and then the Sanhedrim — about six in the morning 
of Friday taken before Pilate, who after several vain attempts to pacify the 
Jews, surrendered him to their fury — nailed to the cross at nine— at noon came 
on the miraculous darkness, which continued till three, when he expired; and 
tie same evening, about sunset, was entombed. 

Chap. XX. Ver. 1. The first day of the ivcek.— 
This is the day of rest !— Let earth retire 
And leave my thoughts, eternal God, to triee. 



\ 



26* 



306 



John, xx. 



a. m. 4o:<a 

A. D. 20t 



b c. 13.23. 
19.26. 
21.7,24. 

c Lu.24.12. 

d Lu.13.30. 

e c 19.40. 

f c.11.44. 

g Ps. 16.10. 
Ac.2.25.. 
31. 
13.34,35. 



/? 



they did 
not cor- 
rectly 
consider 
the pro- 
phecies 
in scrip- 
ture con- 
cerning 
this im- 
portant 
matter. 



h Ma. 16.5. 



chre, and seeth the stone taken away from the se- 
pulchre. 

2 Then she runneth, and cometh to Simon Peter, 
and to the other disciple, whom b Jesus loved, and 
saith unto them, They have taken away the Lord out 
of the sepulchre, and we know not where they have 
laid him. 

3 Peter c therefore went forth, and that other disciple, 
and came to the sepulchre. 

4 So they ran both together : and the other disciple 
did outrun d Peter, and came first to the sepulchre. 

5 And he stooping down, and looking in % saw the 
linen clothes e lying; yet went he not in. 

6 Then cometh Simon Peter following him, and went 
into the sepulchre, and seeth the linen clothes lie, 

7 And the f napkin, that was about his head, not ly- 
ing with the linen clothes, but wrapped together in a 
place by itself. 

8 Then went in also that other disciple, which came 
first to the sepulchre, and he saw, and believed. 

9 For as yet they knew not the */? scripture, that he 
must rise again from the dead. 

10 Then the disciples went away again unto their own 
home. 

11 IT But Mary stood without at the sepulchre weep- 
ing : and as she wept, she stooped down, and looked 
hinto the sepulchre, 



Let my dull heart, this sacred morning, be 
Warm'd by thy grace and touched with heavenly fire. 
Softly the Sabbath-bell is heard afar, 
Like mercy's summons to a feast of love ; — 
On to the house of prayer the suppliants move, 
To tell their wants to him whose sons they are. 
Vain is the sculptur'd roof— the long drawn aisle- 
Vain music's tone, and vain the silken vest : 
That worshipper, and he alone, is blest, 
On whose wrapp'd soul the spirit deigns to smile. 
Yet do the Sabbath's joys hut dimly show 
The bliss of that bright world to which we hope to go. 
Ver. 1. Cometh Mary Magdalene.— [Mary Magdalene, as well as Peter, 
was evidently at the sepulchre twice on the morning of the resurrection. The 
first time of her going was some short time before her companions, the other 
Mary and Salome, (Mat. xxviii. l;) and observing that the stone had been re- 
moved,, she returned to inform Peter and John. In the mean time, the other 
Mary and Salome came to the sepulchre, and saw the angel, as recorded by 
Matthew and Mark. While these women returned to the city, Peter and John 
went to the sepulchre, passing them at some distance, or going another way, 
followed by Mary Magdalene, who staid after their return. This was her se- 
cond journey, when she saw two angels, and then ."esus himself, as here re- 
lated ; and immediately after, Jesus appeared to the other women, as they re- 
turned to the city. (Mat. xxviii. 9, 10.) In the mean time, Joanna and her com- 
pany arrived at the sepulchre, when two angels appeared to them, and address- 
ed them as the one angel had done the other women. (Lu. xxiv. 1 — 10.) They 
immediately returned to the city, and by some means found the apostles before 
the others arrived, and informed them of what they had seen : upon which, 
Peter went a second time to the sepulchre, but saw only the linen clothes ly- 
ing. Luke xxiv. \2.]—Bagster. 

Ver. 2. We knoio not, &c— Notwithstanding all that Jesus had intimated 
about rising from the dead, it does not appear that any one of his disciples, 
male or female, anticipated such an event. 

Ver. 8. Saw, and believed.— Were convinced that he must indeed be risen 
from the dead. 

Ver. 10. Unto their own home.— Doddridge and Campbell, " To their com- 
panions." 



JOHN, XX. 



307 



12 And seeth two angels in white sitting, the one at 
tho head, and the other at the feet, where the body of 
Jesus -h ad lain. 

13 And they say unto her, Woman, why weepest 
thou? She saith unto them, Because they have taken 
away my Lord, and I know not where they have laid 
him. 

14 And when she had thus said, she turned herself 
back, and i saw Jesus standing, and knew not J that it 
was Jesus. 

15 Jesus saith unto her, Woman, why weepest thou? 
whom seekest thou ? She, supposing him to be the 
gardener, saith unto him, Sir, if thou have borne him 
hence, tell me where thou hast laid him, and kl will 
take him away. 

16 Jesus saith unto her, Mary. I She turned m herself, 
and saith unto him, Rabboni; which is to 'say, Master. 

17 Jesus saith unto her, Toucli me not ; for I am not 
yet ascended to my Father : but go to my n brethren, 
and say unto them, I ° ascend unto my Father, and 
p your Father; and to my i God, and vour r God. 

18 Mary Magdalene s came and told the disciples 
that she had seen the Lord, and that he had spoken 
these things unto her. 

19 IT Then <• the same day at evening, being the first 
day of the week, when the doors were shut where the 
disciples were assembled for fear of the Jews, came 
Jesus and stood in the midst, and saith unto them, 
Peace be unto you. 

20 And when he had so said, he showed unto them 
his hands and his side. Then u were the disciples glad, 
when they saw the Lord. 

21 Vhen said Jesus to them again, Peace v be unto 
you : as my Father hath sent me, even so w send I you. 

22 And when he had said this, he breathed on them, 
and saith unto them, Receive x ye the Holy Ghost : 

23 Whose soever y sins ye remit, they are remitted 
unto them ; and whose soever sins ye retain, they 
are retained. 

24 IT But z Thonias, one of the twelve, called Didy- 
mus, was not with them when Jesus came. 

25 The other disciples therefore said unto him, We 
have seen the Lord. But he a said unto them, Except 
I shall see in his hands the print of the nails, and 
put my finger into the print of the nails, and thrust 
my hand into his side, I will not believe. 



A. M. 4033. 
A. D. 29. 

i Mat.28.9. 
Ma.16.9. 

j Lu.2f.J6, 

31. 
c.21.4. 

k Ca.3.2. 

1 Is.43.1. 
c.10.3. 

mCa.3.4. 

n Ps.22.22. 
Ro.8.29. 
He. 2. 11. 

o c.16.28. 

p Ro.8.14, 
15. 

2 Co. 6.18. 
Ga.3.26. 
4.6,7. 

q Ep.1.17. 

r Ge. 17.7,8. 
Ps. 43.4,5. 
48.14. 
ls.4l.10. 
Je.3l.33. 
Eze.36.28. 
Zee. 13.9. 
He. 11.16. 
Re.21.3. 

s Mat.28.10 

t Ma. 16. 14. 
L.u.24.36. 
1 Co. 15.5. 

u c. 16.22. 

v c. 14.27. 

w Mat. 23. 19 
c 17.18. 
2TL2.2. 
He.3.1." 

> Ac.2.4,33. 

y Mat 16.19 
18.18. 

z c 11.16. 

a Ps.73.11, 
32. 



II 



l- 



( Ver. 17. Touch me not.— Sherlock, " Hang not about me." Doddi idge* 
" Embrace me not." Campbell says, " The verb (haptesthai) in the use >f the 
I.XX., denotes not only to touch, but to cleave to, as in Job xxxi. 7. Ezek. 
xli. 6, and other places." The sense here plainly is, " Do not detain me at pre- 
sent Lose not a moment in carrying the joyful tidings of my resurrec- 
tion to my disciples." 

Ver. 19. Same day at evening.— This verse, compared with ver. 1, may help 
to settle the question as to the time when the Christian Sabbath commencf s. 
" Mary went early the first day" — this verse says, evening of the same da/ : 
this was the evening of the Christian Sabbath. 

Ver. 23. Whose soever sins ye remit.— The ministerial sentence of absolution, 
except where it relates to ecclesiastical censures, is merely a declaration oi 
what God has done. 



J 



r^ 



i 303 



JOHN, XXI. 



\\ 



A. M. 4o;tf. 
A. D. 529. 

b Is.2fcl2. 



1 Jn.1.1. 

1 ITi.l.ii 



c Ps. 118.2S 
c.5.23. 
lTi.3.16 



f I Pe.1.8. 
g c.21.25. 
h Lu.1.4. 



L c.3. 15,16 
5.24. 
10.10. 
1 Pe.1 9. 



CHAP. 21. 



a c.1.45. 



b Mat.4.21. 



c c.20.14. 



26 IT And after eight days again his disciples were 
within, and Thomas with them : then came Jesiis, 
the doors being shut, and stood in the midst, and 
said, Peace b be unto you. 

27 Then saith he to Thomas, Reach hither thy fin- 
ger, and behold my hands; and reach hither thy 
c hand, and thrust it into my side: and be d not faith- 
less, but believing. 

28 And Thomas answered and said unto him, My 
e Lord and my God. 

29 Jesus saith unto him, Thomas, because thou hast 
seen me, thou hast believed: blessed f are they that 
have not seen, and yet have believed. 

30 IF And s many other signs truly did Jesus in the 
presence of his disciples, which are not written in this 
book : 

31 But h these are written, that ye might believe thai 
Jesus is the Christ, the Son of God ; and i that be- 
lieving ye might have life through his name. 

CHAPTER XXI. 

1 Christ appearing again to liis disciples, was known of them by the great draught 
of fishes. 12 He dineth with them : 15 earnestly commanded) Peter to feed his 
lambs and sheep: 18 foretelleth him of his death: 22 rebuketh his, curiosity 
touching John. 25 The conclusion. 

AFTER these things Jesus showed himself again 
to the disciples at the sea of Tiberias; and on this 
wise showed he himself. 

2 There were together Simon Peter, and Thomas 
called Didymus, and a Nathanael of Cana in Galilee, 
and the sons bof Zebedee, and two other of his disci- 
ples. 

3 Simon Peter saith unto them, I go a fishing. They 
say unto him. We also go with thee. They went forth, 
and entered into a ship immediately; and that night 
they caught nothing. 

4 But when the morning was now come } Jesus stood 
on the shore : but the disciples knew c not that it was 
Jesus. 



Ver. 26. And after eight days — i. c. on the eighth day, or the first of the 
following week. So " after three days," Mat. xxvii. 63 ; Mark viii. 31, means 
evidently on the third day. 

Ver 28. My Lord, and my God.— [The disbelief of the apostles is the means 
of furnishing ms with a full and satisfactory demonstration of the resurrection 
of our Lord. Throughout the divine dispensations, every doctrine and every 
important trnth is gradually revealed ; and here we have a conspicuous in- 
stance of this progressive system. An angel first declares the glorious event. 
The empty sepulchre confirms the women's report. Christ's appearance to 
Mary Magdalene showed that be was alive; that to Ihe disciples at Emmaus 
proved that it was at least the spirit of Christ ; that to the eleven showed (he 
reality of his body; and the conviction given to St. Thomas, proved it the 
self-same body that had been crucified. Incredulity itself is satisfied; and 
the convinced apostle exclaims, in the joy of his heart, "My Lord and my 
God!"]— Bagater. 

Ver. 29. Blessed are they that have not seen— That is, as Doddridge .judi- 
ciously explains it, who "have believed on tie credible testimony of others ; 
for they have shown a greater degree of candour and humility, which renders 
the faith it produces so much the more acceptable." 

Chap. XXI. Ver. 1. After these things— Grot ius and I.e. Clerc have a 
strange notion, that this chapter was written by some elders of (lie Church of 
Ephesus, from a verbal relation they had received from the apostle. But Dr. 
Mill has refuted this notion, which seems sufficiently contradicted by verse 2-J 
of the text itself— After these things, does not mean immediately, but some 
days after. 



JOHN, XXL 



309 



5 Then d Jesus saith unto them, J Children, have ye 
any meat ? They answered him, No. 

6 And he said unto them, Cast f the net on the right 
side of the ship, and ye shall rind. They cast there- 
fore, and now they were not able to draw it for the 
multitude of fishes. 

7 Therefore that disciple whom Jesus loved saith 
unto Peter, It is the Lord. Now when Simon Peter 
heard that it was the Lord, he girt his fisher's coat 
unto him, (for he was naked,) and did cast himself 
into the sea. 

8 And the other disciples came in a little ship ; (for 
they were not far from land, but as it were two hun- 
dred cubits,) dragging the net with fishes. 

9 As soon then as they were come to land, they saw 
a fire of coals there, and fish laid thereon, and bread. 

10 Jesus saith unto them, Bring of the fish which ye 
have now caught. 

11 Simon Peter went up, and drew the net to land full 
of great fishes, a hundred and fifty and three: and for 
all there were so many, yet was not the net broken. 

12 IT Jesus saith unto them, Come and dine. And 
none of the disciples durst ask him, Who art thou ? 
knowing that it was the Lord. 

13 Jesus s then cometh, and taketh bread, and giveth 
them, and fish likewise. 

14 This his now the third time that Jesus showed 
himself to his disciples, after that he was risen from 
Lie dead. 

15 IT So when they had dined, Jesus saith to Simon 
Peter, Simon, son of Jonas, loyest thou me /? more 
i than these ? He saith unto him. Yea, Lord ; thou 

I love thee. He saith unto him, Feed 



second time, Simon, 
He saith unto him. 



A. M. 4033. 
A. D.29. 


d Lu.24 41. 


e or, Sirs. 


f I.J.5.4..1 


g Ac 10.41. 


h c.20.19,26 


P that is, 


more 
than 

these love 
me — than 

these fel- 


low disci- 
ples, to 
whom 


our 
Lord, we 


may sup- 
pose, 
pointed. 


i Mat.26. 
33,35. 


j Is.40.11. 
Je.3.15. 

Eze.34.2.. 
10. 

Ac.20.23. 
1 Pe.5.2,4. 


k He. 13. 20. 
1 Pe.2.25. 


1 La.3.33. 


mc. 16.30. 



'I 



knowest that 
j my lambs. 

16 He saith to him again the 
son of Jonas, lovest thou me ? 

Yea, Lord; thou knowest that I love thee. He saith 
unto him, Feed my k sheep. 

17 He saith unto him the third time, Simon, son of 
JonaSj lovest thou me? Peter was grieved i because 
he said unto him the third time, Lovest thou me ? 
And he said unto him, Lord, thou m knowest ali things ; 
thou knowest that I love thee. Jesus saith unto him, 
Feed my sheep. 



Ver. 7. His fisher' s coat.— Doddridge, "his coat." Campbell, "upper 

garment;" we might say more characteristically, "his jacket." He tvas 

naked— [That is, he was only in his vest, or under garment; for gumnos, 
naked, like the Hehrew, arom, is frequently applied to one who has merely laid 
aside his outer garment. To which may be added what we read in t l ie LXX. 
Job xxii. 6. " Thou hast taken away the covering of the naked,''' the plaid or 
blanket, in which they wrapped themselves, and besides which they had no 
other. In 1 his sense Virgil says, Nudus ara, sere nudus, " plough naked, and 
sow naked," i. e. strip oft' your upper garments. ]—Bagstcr. 

Ver. 12. Come and dine. — Bishop Pearce prefers, " Come (and) breakfast," 
because it was early in the morning. Doddridge, " Come, refresh yourselves." 
Wesley, " Come, eat." The ancients had usually but two meals, dinner and 
supper ; the word here used strictly means the former, whether taken sooner 
or later. Times change ; " Our ancestors," says Campbell, " dined at eleven, 
and supped at five." 



=J 



rrr 



310 



JOHN, XXI. 



A. xM. 1033. 
A. D. 29. 

a c. 13.36. 
- Ac. 12.34. 



j> Ac.2l.ll. 



p 2Pe.l.l4. 



q Na.14.24. 
ISa. 12.20. 

Ma;. 19.28 
c 12.26. 



r Mat. 25.31 
Re. 1.7. 

22.20. 



s ver.19. 



t c.19.35. 
3Jn.l2. 



u c.20 30. 



v Am.7.10. 



18 Verily, verily. I say unto thee, "When thou wast 
young, thou girdedst thyself, and walkedst whither 
thou wouldest : but when thou shalt be old, thou shalt 
stretch forth thy hands, and another shall °gird thee, 
and carry thse whither thou wouldest not. 

19 This spake he, signifying by what death p he should 
glorify God. And when he had spoken this, he saith 
unto him, Follow ^ me. 

20 Then Peter, turning about, seeth the disciple whom 
Jesus loved following ; which also leaned on his breast 
at supper, and said, Lord, which is he that betrayeth 
thee? 

21 Peter seeing him saith to Jesus, Lord, and what 
shall this man do? 

22 Jesus saith unto him, If I will that he tarry till I 
r come, what is that to thee 7 follow s thou me. 

23 Then went this saying abroad among the brethren, 
that that disciple should not die: yet Jesus said not 
unto him, He shall not die ; but, If I will that he 
tarry till I come, what is that to thee ? 

24 TT This is the disciple which testifieth of these 
things, and wrote these things : and t we know that 
his testimony is true. 

25 And u there are also many other things which Je- 
sus did, the which, if they should be written every 
one, I suppose that even the world itself could not 
contain the v books that should be written. Amen. 



Ver. 18. Stretch forth thy hands. — It was customary in the ancient combats 
for the vanquished person to stretch out his hands to the conqueror, signifying 
that he declined the battle, acknowledging that he was conquered, and sub- 
mitting to the direction of the victor. Orient. Oust. No. 13G8. 

Ver. 25. The toorld could not contain, &c— IThis is a very strong eastern 
expression to represent the number of miracles which Jesus wrought. But 
however strong and strange it may appear to us of the Western world, we find 
sacred and other authors using hyperboles of the like kind and signification. 
See Nu. xiii. 33. De. i. 28. Dan. iv. 11. Eccle. lxvii. 15. Basnage given a very 
similar hyperbole taken from the Jewish writers ; in which Jochanan is said 
to have " composed such a great number of precepts and lessons, tlu.t if the 
heavens were paper, and all the trees of the forests so many pens, and all the 
children of men so many scribes, they would not suffice to write all his les- 
sons."]— Bagster. 

The last verse is thus explained by Doddridge ;— " The world itself* that is 
its inhabitants) would not receive them ;" that is, they would neither purchase 
nor read the voluminous records, much less could we expect them to be be- 
lieved. 

CONCLUDING REMARKS ON JOHN. 

1ST. John is generally considered, with respect to language, as the least cor- 
rect writer in the New Testament. His style indicates a great want of those 
advantages which result from a learned education ; but this defect is amply 
compensated by the unexampled simplicity with which he expresses the sub- 
limest truths. Though simplicity of manner, says Campbell, is common 
to all our Lord's historians, there are evidently differences in the simplicity of 
one compared with that of another. One thing very remarkable in John's 
style, is an attempt to impress important truths more strcngly on the minds of 
his readers, by employing in the expression of them, both an affirmative pro- 
position and a negative. It is manifestly not without design that he com- 
monly passes over those passages of our Lord's history and teaching, which 
had been treated at large by the other Evangelists, or, if he touches them at 
all, he touches them but slightly, whilst he records many miracles which had 
been overlooked by the rest, and expatiates on the sublime doctrines of the 
pre-existence, the divinity, and the incarnation of the Word, the great ends of 
liis mission, and the blessings of his purchase.] — Bagster. 



r -T! 



JOHN. 



311 



A SHORT HARMONY OF THE LAST AND MOST IMPORTANT 
EVENT, OUR LORD'S RESURRECTION. 



MAT. XXVIII. 

Fact No. I. Ver. 1. 

In the end of the sab- 
bath, as the first day 
of the week began to 
dawn, came Mary 
Magdalene, and the 
other Mary, to the se- 
pulchre, and found the 
stone roiled from die 
mouth of the sepul- 
chre. 
* II. (Omitted.) 



m. Ver. 5-7. They 
eee an angel, who com- 
forts them, that Jesus 
was risen, and gone to 
Galilee, where his dis- 
ciples should rnett with 

1 him. 

I 

IV. They run, with 
a mixture of fear and 
joy, to the disciples ; 
but meet Jesus by the 
way . 



V. (Omitted.) 



VI. (Omitted) 



^ tl. Ver. 16, 17. 
The disciples go to Ga- 
lilee, where Uiey see 
1 him, as was appointed, 
1 and he conunissions 
. them to preach. 



MARK XVI. 

Fact No. I. Ver. I. 

When the sabbath was 
past, Mary Magda- 
lene, and other women, 
brought spices to the 
sepulchre, just as the 
sun was rising, and 

Ver. 4. Found the i 
stone rolled from the 
month of the sepulchre. 

II. (Omitted.) 



III. Ver. 5. Enter- 
ing the sepulchre, she 
sees an angel, who, 

Ver. 6, 7. Comforts 
the women, and as- 
sures them Jesus would 
meet his disciples in 
Galilee. 

IV. Ver. 8, 9. They 
run away trembling to 
the disciples, but by 
the way he appears to 
Mary. 

Ver. 10, 11. Man- 
goes and tells the rest 
of the disciples, but 
they believe not. 

V. (Omitted.) 



VI. Ver. 12. He ap- 
pears to two disciples 
going into the country. 

Ver. 13. They report 
it to the rest of the dis- 
ciples, who still believe 
not. 

VII. Ver. 14, 15. He 
appears to the apostles 
and disciples at supper, 
and commissions Uiem 
to go and preach. 



LUKE XXIV. 

Fact No. I. Ver. 1. 

Very early the first day 
of the week MaryMag- 
dalene and other wo- 
men came te the sepul- 
chre, and 

Ver. 2. Found the 
stone rolled away from 
its mouth. 



II. (Omitted.) 



m. Ver. 4—8. En- 
tering the sepulchre, 
diey see two angels, 
who comfort the wo- 
men, assuring them 
that Jesus would meet 
his disciples in Galilee. 

TV. Ver. 9, 10. They 
return to tell the rest 
of the disciples, who 
believe not. 



V. Ver. 12. But 
Peter runs (a second 
time) to the sepulchre, 
sees only the clothes, 
and returns wonder- 
ing. 

VI. Ver. 13—32. Je- 
sus appeal's to two dis- 
ciples going to Em- 
mans, and stops to sup 
with them. 

Ver. 33—35. They 
return to Jerusalem, 
and acquaint the rest 

VII. Ver. 36. Jesus 
appears to the apostles 
and others, and com- 
missions them to preach 
the Gospel, beginning 
at Jerusalem. 



JOHN XX. 

Fact No. I. Ver. 1. 

The first day of the 
weekMary Magdalene 
came to the sepulchre 
while it was yet (some- 
what) dark, and she 
seeth the stone roll 1 *! 
away from its mouth, 



II. Ver. 2—10. Sne 
runs immediately to 
the apostles Peter and 
John, both of whoii 
run to the sepulchre : 
John gets there first, 
and looks in ; Peter 
comes up and soes first 
in, and then John fol- 
lows ; both see nothing 
but the tomb and grave 
clothes, and both re 
turn homj. 

III. Ver. 11— 13. Ma- 
ry Magdalene having 
this while stood weep- 
ing without, now looks 
in, and sees two angels, 
who endeavour to com- 
fort her ; but 

IV. Ver. 14—18. 
Turning back, she sees 
Jesus, whom she takes 
for the gardener, till he 
discovers himself. Then 
Mary goes to tell the 
other disciples that she 
had seen the Lord. 

V. (Omitted. ^ 



VL (Omitted.) 



VII. Ver. 15. The 
same evening Jesus ap- 
pears to his apostles, 
&c, and particularly 
addresses Peter- 



The leading facts are here reduced to seven, which are marked with nume- 
rical letters, I. II., &c. On No. I. it may be proper to remark, that, on com- 
paring the different Evangelists, it seems that the women did not come all to 
the sepulchre at one time, but some at day-break, and the other women not 
till sun-rise. None of them seem to have been aware, that Nicodemus had 
brought spices on the night before, or that the sepulchre had been sealed and 
guarded. 

On Fact III. we may remark, that Matthew and Mark mention the appear- 
ance of one angel— Luke and John, two. Perhaps one only spoke, and ap- 
peared the principal. 



312 



ACTS, I. 

THE ACTS OF THE APOSTLES. 



it 



This is the last of the historical books of the Now Testament, and forms a 
link of connexion between the Gospels and Apostolical Epistles. ■ The Acts, 
or transactions of tlie Apostles, is the title given to this bookin the Codex Be- 
za, and in all the modern versions or editions. 

That St. Luke was tbe author of this Book, as well as of the Gospel which 
bears his name, "is evident," as Hartivell Home remarks, "both from the 
introduction, and from the unanimous testimonies of the early Christians. 
Both are inscribed to Theophilus, and : in the very first verse of the Acts, there 

is a reference made to his Gospel, which he calls the former Treatise 

From the frequent use of tbe first person plural, it is clear that he was present 
at most of the transactions he relates. He appears to have accompanied St. 
Paul to Philippi ; he also attended him to Jerusalem, arid afterwards to Rcme, 
where he remained two years during that Apostle's first confinement. Accord; 
ingly we find St. Luke particularly mentioned in two of the Epistles written by 
St. Paul, from Rome, during that confinement. And as the Book of Acts is 
continued to the end of the second year of St. Paul's imprisonment, it could 
not have been written before the year 63 ; and as the death of that Apostle is 
not mentioned, it is probable that the book was composed before that event, 
which is supposed to have happened A. D. 65." Michaelis, Dr. Lariner, Dr. 
Benson, Rosenmuller, Bp. Tomline, and the generality of critics, therefore, 
assign the date of this book to the year 63 or 64. 

The history, as it gives the only credible account of the rise and spread of 
Christianity, furnishes, at the same time, abundant evidence of its truth, and 
of its happy effects wherever it was received, in raising and improving the cha- 
racter of man. 



A. M. 4033. 
A. D. 29. 



CHAPTER I. 

1 Christ preparing his apostles to the beholding of his ascension, gatheretn them 
together into the mount Olivet, commancleth them to expect in Jerusalem tbi 
sending down of the Holy Ghost, promiseth after few days to send it : by vir- 
tue whereof they should be witnesses unto him, even to the utmost parts of the 
earth. 9 After his ascension they are warned by two angels to depart, and to 
set their minds upon his second coming. 12 They accordingly return, and, 
giving themselves to prayer, choose Matthias apostle in the place of Judas. 

THE former treatise a have I made, O Theophilus, of 
all that Jesus began both to do and teach, 

2 Until b the day in which he was taken up, after thai; 
he through the Holy Ghost had given commandments 
c unto the apostles whom he had chosen : 

3 To whom also he showed himself alive after his 
passion by many d infallible proofs, being seen of them 
forty days, and speaking of the things pertaining to the 
kingdom of God : 

4 And, e being assembled together with them^ com- 
manded f them that they should not depart from Jeru- 
salem, but wait for the promise of the Father, which, 
saith he, ye = have heard of me, 

5 For John h truly baptized with water ; but ye shall 
be baptized with the Holy i Ghost not many days 
hence. 

6 When they therefore were come together, they ask- 
ed of him, saying, Lord, wilt J thou at this time restore 
k again the kingdom to Israel ? 

Chap. I. Ver. 1. The former treatise.— Or, as logos maybe rendered, ac- 
count, history, or narration : which most evidently refers to the Gospel writ- 
ten by St. Luke, which he also inscribed to his friend Theophilus. 

Vrtr. 4. Being" assembled together.?— Margin, " Eating together with them ;" 
and we know that our Lord did eat with his disciples, even after his resurrec- 
tion. (Luke xxiv. 42.) But the original word seems applicable to any friendly 

or social meeting. Saith he.— These words, though not in the original, are 

evidently implied. See Doddridge. 

Ver. 6. Wilt thou at this time restore.— From our Lord's promise, that the 



CHAP. I 

a Lu.l.l.,4. 

&c. 

b Lu.24.51. 
ver. 9. 
1 Ti.3.16. 

c Mat.23.19 
Ma. 16. 15 
..19. 

d Lu.24.15. 

Jn.c.20,2l 

c or, eating 
together. 

f Lu.24.49. 

g Jn.cl4, 
15,16. 

h Mat.3.11. 

c.2.4. 
10.45. 
11.15. 

j Mat.24.3, 
4. 

k U1.26. 
Da.7.27. 



o 



3. 



36 
2. . 



o 




Vevncrn. JV 



! 

I 



ACTS, I. 

7 And he said unto them, It 1 is not for you to know 
the times or the seasons, which the Father hath put 
in his own power. 

8 But ye shall receive m power, after that the Holy 
Ghost is. come upon you : and ye n shall be witnesses 
unto me both in Jerusalem, and in all Judea, and in 
Samaria, and unto the uttermost part of the earth. 

9 And when he had spoken these things, while 
they beheld, he was taken up ; and a cloud received 
him out of their sight. 

10 IT And while tney looked steadfastly townrd hea- 
ven as he went up, behold, two °men stood by them 
in white apparel; 

11 Which also said. Ye men P of Galilee, why stand 
ye gazing up into heaven? this same Jesus, which is 
taken up from you into heaven, shall <J so come in like 
manner as ye have seen him go into heaven. 

12 IT Then r returned they unto Jerusalem from the 
mount called Olivet, which is from Jerusalem a sab- 
bath day's journey. 

13 And when they were come in, they went up into 
an upper room, where abode both s Peter, and James, 
and John, and Andrew, Philip, and Thomas, Bar- 
tholomew, and Matthew, James the son of Alpheus, 
and Simon Zelotes, and Judas the brother of James. 

14 These all continued with one accord in prayer and 
supplication, with the t women, and Mary the mother 
of Jesus, and with his brethren. 

15 *il And in those days Peter stood up in the midst 
of the disciples, and said, (the number of the names 
together were about a hundred and twenty,) 

16 Men and brethren, this scripture must needs have 
been fulfilled, which u the Holy Ghost by the mouth 



313 

A. M. 11/33. 
A. D. 29. 



1 Mat.24 36 
lTh.5.1 2. i 



I 



m or, the 

po wer o\ 

the. Holy 

Ghost 

coming 

upon 

you. 

n Lu.24 11 
..49. 
Mat.S£. i9 



oJn.y-.12. 



t» c.2.7. 
.3.31. 



<l Jn.14.3. 
L Th.4.16. 



r Lu.24.52. 



ts Ln.6.13.. 
16. 



t Lu.23-49, 
55. 
.24.10. 



u Vs.41.9. 
J n. 13. 13. 



Holy Spirit should convince the world of sin, &c, (John xvi. 8,) it is possible 
that the apostles expected that this effect would immediately follow the jriftof 
the Holy Ghost. See Doddridge. In this question of the disciples, as CMvin 
remarks, "There are as many errors as words. They dream of an earthly 
kingdom — they assign the time, this time — they shut out the Gentiles, re- 
straining the kingdom to Israel. Again, they would fain know what was not 
revealed ; whereas, true wisdom is to stop in learning where Chiist, our Mas- 
ter, pauses in teaching. Hence we see the absurdity of aiming to ho ' wise 
above what is written ;' or to deal in mysteries, wiiich are either not levealed 
at all, or but doubtfully and obscurely." 

Ver. 11. Shall so come.—" Surely as he shall come, so he went," says Bp. 
Hall : and we know that, when he ascended up on high, he was attended by 
"thousands of angels, as at Sinai," though only two of them might appear to 
his disciples. (See Ps. lxix. 17.) As it was at Sinai, so was it at Olivet, and 
so shall it be at the last day. Behold, he cometh with clouds — and with ten 
thousands of his holy ones. (Rev. i. 7. Jude 14.) 

Ver. 12. A sabbath day's journey — [Was seven and a half furlongs from Je- 
rusalem ; and the town of Bethany was fifteen. But the first region r>r tract 
of mount Olivet, called Bethphage, extended from the city a sabbath day's jour- 
ney, where the tract called Bethany began ; and from this place our Lord as- 
cended. See Lightfoot.]—Bagster. 

Ver. 13. An upper room.— This was either a room in the temple, or (more 
likely, as we think,) in the house of s e friend. Upper rooms were generally 
large, and adapted for social meetings ; and often used, according to Light- 
foot, for religious purposes. See note on chap. ii. 46. 

Ver 15. The number of the names— \. e. of the persons. So Rev. iii. 4. and 
xi. 13. Greek. 

Ver. 16. Men and brethren. — This phrase, Dr. Campbell remarks, is used 
thirteen times in this book, and always without the copulative, which he thinks 




^ * * S 



S 



Fold-out Placeh 



This fold-out is being digiti 
will be inserted at a futui 



314 

A. M. 4033. 
A. D. 29. 

v Mat.26.47 
Jn 18.3. 

wLu6.l6. 



x Mat. 27. 5 
..10. 

j ZPe.2.15. 
a P* 59.25. 
a Ps. 109.8. 



b or, office, 
cr, charge 

cLu.10.1,2. 
Jn. 15.27. 



d c. 15.22. 

e Je.17.10. 
Re.y.23. 



ACTS, I. 

of David spake before concerning Judas, which was 
guide v to them that took Jesus. 

17 For he w was numbered with us, and had obtained 
part of this ministry. 

18 Now x this man purchased a field with the reward 
y of iniquity; and falling headlong, he burst asunder 
in the midst, and all his bowels gushed out. 

19 And it was known unto all the dwellers at Jeru- 
salem ; insomuch as that field is called in their proper 
tongue, Aceldama, that is to say, The field of blood. 

20 For it is written in the book of Psalms, Let 7 his 
habitation be desolate, and let no man dwell therein : 
and a his b bishoprick let another take. 

21 Wherefore of these men c which have companied 
with us all the time that the Lord Jesus went in and 
out among us, 

22 Beginning from the baptism of John, unto that 
same day that he was taken up from us, must one be 
ordained to be a witness with us of his resurrection. 

23 And they appointed two, Joseph called dBarsabas, 
who was surnamed Justus, and Matthias. 

24 And they prayed, and said, Thou, Lord, which 
e knowest the hearts of all men, show whether of these 
two thou hast chosen, 



should always be omitted in the translation, together with the word men, 
which he thinks merely idiomatic. He would translate only " brethren," or 
" brethren and fathers," as the words may be. See note on chap. iii. 14. 

Ver. 18. This man purchased a field. — It is true that he was not the pur- 
chaser, but it was purchased with his money, and at his expense. So persons 
in scripture are often charged with the evils which their conduct had occasion- 
ed ; as for instance, Zedekiah with the burning of Jerusalem, Je. xxxviii. 23. 

Falling headlong. — The Greek (prenes) strictly means, to fall forward, or 

on the face. Raphelius, Eisner, Parkhurst. 

Ver. 19. And it was Ten-own, &c. — Both Doddridge and Townsend consider 
this as a parenthesis, and the language of the Evangelist. From an ancient 
inscription, it seems that the fate of Judas became a proverbial form of cursing. 

See Doddridge. Aceldama — [Also called the Potters Field, is situated 

about half way down the ravine between mount Zion, and the Hill of Evil 
Counsel, on the side of the hill, and south of Jerusalem. It is described by 
Maundrell, (Journey, April 6,) as " a small piece of ground, not above thirty 
yards long, and half as much broad. One moiety of it is taken up by a square 
fabric, twelve yards high, [an oblong square cavern, about twenty-six paces 
long, twenty broad, and about twenty feet deep, says Pocockc,] built for a 
charnel house. The corpses are let down into it from the top, there being five 
holes left, open for that purpose. Looking down these holes, we could see many 
bodies under several degrees of decay ; from which it may be conjectured, that 
this grave does not make that quick despatch with the corpses committed to it, 
which is commonly reported."] — Bagster. 

Ver. 20. His bishoprick. — (Greek, Episcope.) Our translators, who use 
Bishopric in the text, put " office," or charge," in the margin, which Ains- 
worth gives as the sense of the Hebrew here quoted. A bishop, according to 
its derivation, he says, is the common name of all overseers. Hammond 
shows it was applied to any persons in authority, civil as well as ecclesiastical, 
and here means " apostolic power." 

Ver. 23. Joseph, called Barsabas— Supposed to be the Joses (for it is the 
same name) mentioned Mat. xxvii. 56, the brother of at least two apostles. 
Doddridge. 

Ver. 24. Thou, Lord. — Burgh (a learned layman) gives several reasons for 
believing that this prayer was addressed personally to the Lord Jesus; but 
that the case should be doubtful, from the same language being indiscriminate- 
ly addressed to both the Father and the Son, is with us a most decisive argu- 
ment for the divinity of the latter. " That Lord here means the Lord Jesus, 
seems evident from verses 21, 22. It is the usual appellation, moreover, which 
the book of Acts gives to the Saviour." — StuarVs Letters. 



rr 



ACTS, II. 



315 

A. M. 4033. 
A. D. 29. 



CHAP. 2. 



a Lf 23 15 



b c.1.11. 



c c.4.31. 



d c.1.5 



e Ma. 16. 17. 
c. 10.46. 



25 That he may take part of this ministry and apos- 
tleship, from which Judas by transgression fell, that 
he might go to his own place. 

26 And they gave forth their lots, and the lot fell 
upon Matthias ; and he was numbered with the eleven 
apostles. 

CHAPTER II. 

1 The apostbs, filled with the Holy Ghost, and speaking divers language?, are 
admired 05 some, and derided by others. 14 Whom Peter disproving, and 
showing that the apostles spake by the power of the Holy Ghost, that Jesus 
was risen t:om the dead, ascended into heaven, had poured down the same 
Holy Ghost, and was the Messias, a man known to them to be approved of 
God by his miracles, wonders, and signs, and not crucified without his deter- 
minate counsel, and foreknowledge: 37 he baptizeth a great number that were 
converted. 41 Who afterwards devoutly and charitably converse together : 
the apostles working many miracles, and God daily increasing his church. 

AND when the day of Pentecost * was fully come, 
they b were all with one accord in one place. 

2 And suddenly there came a sound from heaven as 
of a rushing mighty wind, and it filled c all the house 
where they were sitting 

3 And there appeared unto them cloven tongues like 
as of fire, and it sat upon each of them. 

4 And they were all d filled with the Holy Ghost, and 
began e to speak with other tongues, as the Spirit gave 
them utterance. 

5 And there were dwelling at Jerusalem Jews, devout 
men, out of every nation under heaven. 

• 

Ver. 25. That he might go to his own place.—" If we are right," says Preb. 
Townsend, " in interpreting the language of the New Testament in the same 
sense as it was understood by those to whom it was addressed, and no canon 
of criticism seems more certain, we must adopt the common rendering of this 
passage. It was a common sentiment among the Jews, that ' he that betray- 
eth an Israelite hath no part in the world to come.' And Light foot quotes a 
similar expression from Baal Turim, in Nu. xxiv. 25 : ' Balaam went to his 
own place, i. e. into hell.'" After various other quotations, Mr. T. adds, 
"After such evidence, we may agree with Doddridge, that the interpreta- 
tion of Hammond, Le Clerc, and (Ecwnenius, is very unnatural, when they 
explain it of a successor going into the place of Judas." New Testament Arr. 

Ver. 26. The lot fell.— According to Groti.us, the method was, to put their 
lots into two urns, one of which contained the names of Joseph and Matthias, 
and the other a blank, and the word " apostle." In drawing these out of the 
urns, the blank came up with the name of Joseph, and that on which was 
written "apostle," with Matthias —Orient. Cust. No. 485. On the lawful- 
ness of Lots, see Pike's Cases of Conscience, No. 3. 

Chap. II. Ver. 1. Pentecost— Ox feast of weeks, was observed the 50th day 
after the 2d of the feast of unleavened bread, which, being a week of weeks, 
or 49 days, occasioned its being coW^A feast of luecks, one of the three great 
Jewish festivals, in which all the males were required to appear before God, at 
the tabernacle or temple. It was a festival of thanks for the harvest, which 

commenced immediately after the passover. Fully come. — The day began on 

Lhe evening preceding ; but on the morning following it was fully come. In 

one place. — This place has been much disputed, many Gupposing that they ob- 
tained an apartment of the temple ; but we conceive that they neither dared to 
ask such a favour, nor would they by any means be so indulged; as they lay at this 
time under the charge of having stolen the body of their Master. See Mat. 
xxviii. 11—15. 

Ver. 3. Cloven tongues— -i. c. (says Doddridge) " bright flames in a pyra- 
midical form, which were so patted as to terminate in several points, and there- 
by to afford a proper emblem of the marvellous effect— a miraculous diversity 
of languages." 

Ver. 5. Dwelling at Jerusalem— \. e. during the feast. Of every nation 

under heaven.— This is evidently spoken hyperbolically, and is exactly paral- 
lel to Dent. ii. 25. The western hemisphere, it may be recollected, was not then 
discovered ; but there were individuals present from all the countries here 
named, and probably many mere. 



316 



ACTS, II. 



A. M. 4033. 
A. D. 29. 

f when this 
voice was 
made. 

\ g or, trou- 
bled in 
mi?id. 

fc cl.ll. 



i lCo.12.10, 

28. 



j c.17.20. 
k 1 Th.5.7. 



Joel 2.28. 
32. 







that 
which is 

now done 
and ex- 
cites your 
wonder, is 
the com- 
pletion of 
the fa- 
mous pro- 
phecy of 
Joel. 



mls.44.3. 

Eze. 36.27. 



G Now f when this was noised abroad, the multitude 
came together, and were ? confounded, because that 
every man heard them speak in his own language. 

7 And they were all amazed and marvelled, saying 
one to another, Behold, Are not ail these which speak 
h Galileans 7 

8 And how hear we every man in our own tongue, 
wherein we were born 7 

9 Parthians, and Medes, and Elamites, and the dwel- 
lers in Mesopotamia, and in Judea, and Cappadocia, 
in Pontus, and Asia, 

10 Phrygia, and Pamphylia, iri Egypt, and in the 
parts of Libya about Cyrene, and strangers of Rome, 
Jews and proselytes, 

11 Cretes and Arabians, we do hear them speak in 
our tongues Uhe wonderful works of God. 

12 And they were all amazed, and were in doubt, say- 
ing one to another, j What meaneth this? 

13 Others mocking said, These men are full of new 
wine. 

14 IT But Peter, standing up with the eleven, lifted 
up his voice, and said unto them, Ye men of Judea, 
and all ye that dwell at Jerusalem, be this known 
unto you, and hearken to my woras: 

15 For these are not drunken, as ye suppose, seeing 
k it is but the third hour of the day. 

16 But this is that which was l spoken by the pro- 
phet P Joel ; 

17 And it shall come to pass in the last days, saith 
God, I will pour out ,n of my Spirit upon all flesh : and 



Ver. 6. When this was noised, abroad.— Greek, ' When Ihe voice was 

made ;" i. e. when it was reported. Every man heard them speak m in his 

own language.— -From this expression, some have supposed that the "miracle 
consisted in these different persons hearing in their own language what was 
spoken only in the Syro-Chaldaic, or vulgar Hebrew of that aye. But ibis, be- 
sides multiplying the miracle more than twenty-fold, would he the gift of cars, 
and not of tongues.— Such facilities have been aflbrded for acquiring languages, 
that miraculous powers seem no longer necessary ; unless il be considered as 
a miracle that God has raised up men with such extraordinary abilities tor ac- 
quiring new languages, as in the instances of Carey, Morrison, Martin, Lee, 
and others, who have already been able to translate ihe Scriptures into the 
languages of more than half the globe. This circumstance, in connexion with 
mariv others, as the invention and recent improvements in printing and naviga- 
tion, lias already performed wonders, avid shows in how many unexpected ways 
God is able to effect his designs, and fulfil his promises. 

Ver. 8. In our own tongue. — Various opinions have been advanced respect- 
ing this miracle of Pentecost. The most rational, and the most general is, 
that the gift of tongues lasted during the ministry of the apostles, and was 
gradually withdrawn toward the close of the first century. 

Ver. 9. In Judea— Where the popular dialect is thought to have been very 
different from that of Galilee. 

Ver. 10. Of Rome, Jews and proselytes.— "It appears from Josephus, &c. 
that great numbers of Jews dwelt at Rome about this time, and made many 
proselytes."— Doddridge. 

Ver. 13. Neio wine.— Hammond and Doddridge, "sweet wine." Plutarch 
says, the ancients had methods of preserving their wines long sweet, and that 
they were very intoxicating. Doddridge, Calmet. These men alluded pro- 
bably to the wine provided for the feast. Thus it is that strangers to vital reli- 
gion burlesque it under the names of fanaticism and enthusiasm :— *' They 
speak evil of things which they know not," (Judo 10.) nor can they understand 
till enlightened from the same divine source. 

Ver. 15. The third hour— -That is, about eight in the morning. See note on 
chat., iii. 1. 



ACTS, II. 

your sons and your daughters shall prophesy, and your 
young men shall see visions, and your old men shall 
dream dreams : 

18 And on my servants and on my hand-maidens I 
will pour out in those days of my Spirit; and they 
n shall prophesy: 

19 And I will show wonders in heaven above and 
signs in the earth beneath ; blood, and fire, and va- 
pour of smoke : 

20 The ° sun shall be turned into darkness, and the 

j moon into blood, before that great and notable day of 
j the Lord come : 

21 And it shall come to pass, that whosoever p shall 
call on the name of the Lord shall be saved. 

22 Ye men of Israel, hear these words ; Jesus of Na- 
zareth, a man approved of God among you by i mira- 
cles and wonders and signs, which God did by him in 
the midst of you, as ye r yourselves also know : 

23 Him. being s delivered by the determinate counsel 
and foreknowledge of God, ye l have taken, and u by 
wicked hands have crucified and slain : 

24 Whom v God hath raised up, having loosed the 
pains of death : because it was not possible w that he 
should be holden of it. 

25 For David speaketh x concerning him, I foresaw 
the Lord always before my face, for he is on my right 
hand, that I should not be moved : 

26 Therefore did my heart rejoice, and my tongue was 
glad ; moreover also my flesh shall rest in hope : 

27 Because thou wilt not leave my soul in hell, neither 
wilt thou suffer thy Holy One to see corruption. 



317 

A. M. 4033. 
A. D. 29. ' 



n c 21 .4,9, 
10. 
1 Co. 12. 10 

o Ma.13.24. 
2Pe .3.7,10 

p Ps 36.5. 
Ro. 10.13 
1 Co.1.2. 
He.4.16. 

q Jn.14.10, 

He.2.4. 

r Jn. 15.24. 

s Lu.22.22. 
24.44. 
c.3.18. 

t c.5.30. 

u Mat.27.1. 

v Lu.24.1. 
c.13.30,34 
1 Co.6.14. 
Ep.1.20. 
Cui.2.12. 
1 Th.1.10. 
Be. 13.20. 
1 Pe.1.21. 

wJn.10.18. 

x Ps.16.8.. 
11. 



I 



Ver. 19. I will shoio wonders.— See Mat. xxiv. 

Ver. 23. Foreknowledge.— 1 Grotius, as well as Beza, observes, that prog- 
nosis must here signify decree ; and Eisner has shown that it has the same 

signification in approved Greek writers." Doddridge. Ye have taken. — 

Neither God's foreknowledge, nor decree, in any degree lessened the wicked- 
ness of those who acted in this dreadful tragedy. They fulfilled the divine 
purposes unintentionally ; yea, contrary to their intention ; and were fighting 
against God with all their might and malice, while (poor, feeble creatures) 
they were in every instance fulfilling his decrees. " He doeth according to his 
will in the army of heaven, and among the inhabitants of the earth." (Dan. 
iv. 35.) 

Ver. 25. I foresaid.— -Ps. xvi. 8, " I set." Doddridge, M I have regarded the 
Lord as always," &c. 

Ver. 27. My soul in hell. — The apostle Peter here, and Paul in Acts xiii. 35 — 
37, explain these words of David, found in the 16th Psalm, as applicable ex- 
clusively^ our Saviour Christ. In the present translation there is some ambi- 

is in the Hebrew Sheol, and means both the 
Our translators frequently render it by the 
xliv. 31. 1 Kings ii. 9. Job xvii. 13, 14, and 
Psalms ix. 17. But it is generally admitted 
to include (like Hades) :he invisible world in general. Bishop Pearson 
says, " It appeareth that the first intention of putting these words into the Creed 
was only to express the burial of our Saviour, ot the descent of his body into the 
grave." It is most certain, however, that the phrase was afterwards explain- 
ed, even by the Christian fathers, of Christ's descent into the place of punish- 
ment. See 1 Peter iii. 18. "But that it was actually so, or that the apostle 
intended so much," the Bishop confesses is "not manifest." See also Pro- 
fessor Witsius, who contends, " that Christ descended into hell, (the place of 
torment,) is no where expressly affirmed in Scripture, nor in the most ancient 
creeds. The creeds which mentioned the descent, were generally silent with 
respect to the burial ; nor was it without some mistake that both were after- 
wards joined together." Dr. J. P. Smith renders the first clause of Ps. xvi. 10. 



guity. The word rendered Hell 
grave and the invisible world, 
former word, as Gen. xlir . 38 ; 
often Hell, as here, Job xxvi. 6. 



<j 



17- 



318 

A. M. 4033. 
A. D. 2). 



7 or J may. 

% 2 Sa.23.2. 

a 2 Sa.7.12, 
13. 
Ps.132.11. 

b He.6.17. 

c 1 Pe.1.11, 
12. 

d ver.21. 
e Lu.24.48. 

; c.5.31. 

Ph.2.9. 

g Jn.16.7, 

c.1.4. 

h c.10.45. 
Ep.4.8. 

i Ps. 110.1. 
Mat.22.44 

j Zee. 13.1. 
k c.5.31. 
1 Jn.3.35. 

mPs.2.2,6.. 

8. 

n Eze.7.1G. 
Zee 12. 10 

o c.9.6. 
16.30. 

p Lu.24.47. 
c.3.19. 



ACTS, II. 

28 Thou hast made known to me the wayjj of life 5 
thou shalt make me full of joy with thy countenance. 

29 Men and brethren, y let me freely speak unto you 
of the patriarch David, that he is both dead and bu- 
ried, and his sepulchre is with us unto this day. 

30 Therefore being z a prophet, and knowing that 
God had sworn a with an oath b to him, that of the 
fruit of his loins, according to the flesh, he would raise 
up Christ to sit on his throne; 

31 He seeing this c before spake of the resurrect ion of 
( Christ, that his soul was not left in hell, neither his 

flesh did see corruption. 

32 This ti Jesus hath God raised up, whereof e we all 
are witnesses. 

33 r Therefore being by the right hand of God exalted, 
and having S received of the Father the promise of the 
Holy Ghost, he hath shed forth h this, which ye now 
see and hear. 

34 For David is not ascended into the heavens : but 
he saith himself, The Lord i said unto my Lord, Sit 
thou on my right hand, 

35 Until I make thy foes thy footstool. 

36 Therefore let all the house Jof Israel know assu- 
redly, that k God hath made that same Jesus, whom 
ye have crucified, both 1 Lord and m Christ. 

37 IT Now when they heard this, they were pricked 
n in their heart, and said unto Peter and to the rest of 
the apostles, Men and brethren, what ° shall we 
do? 

38 Then Peter said unto them, P Repent, and be bap- 
tized every one of you in the name of Jesus Christ for 
the remission of sins, and ye shall receive the gift of 
the Holy Ghost. 



"Thou wilt not leave my life in the grave ;" which nearly corresponds with 
Dr. KennicotVs version, "Thou wilt not abandon my life to the grave."— 
[The word hell, from the Saxon Milan or he] an, to hide, or from holl, a ca- 
vern, though now used only for the place of torment, anciently denoted the 
concealed or unseen place of the dead in general.] — Bagster. 

Ver. 30. That of the fruit of his loins, [according to the flesh, he would 
raise up Christ] to sit on his throne. — The words here placed between 
brackets are wanting in the Alexandrian and Ephrem MSS., and in the Cam- 
bridge by correction ; also in the Vulgate, Syriac, and other ancient^ versions. 
Boothroyd reads, therefore, after Griesbach, " That of the fruit of his loins 
should ONE sit on his throne." 

Ver. 33. By— Hammond and Doddridge, " To the right hand." See and 

hear — That is, witness the effects of. 

Ver. 34. David is not ascended — i. e. in his body, which is still entombed. 
Jerome mentions the remains of David's sepulchre, and a place is shown as 
such, even to this day. The Lord said, &c— Ps. ex. 1. 

Ver. 35. Thy foes thy footstool. — It was customary for conquerors formerly 
to put their feet on the necks of the vanquished, Josh. x. 24. In the close of 
the negotiations, after a late expedition to Algiers, the Dey refused to give up 
two prisoners, until at length he was obliged, and then he said, " His loot is 
on my neck, and what can I do." Orient. Lit. No. 1386. 

Vet. 37. They were pricked in their heart. — Doddridge, "pierced to the 
heart." If Christ and his Apostles believed and taught the salvation of nil 
men, how account for the fact, that their preaching so much alarmed the fears 
and awakened the enmity of wicked, men. The fact is unquestionable. 
Christ rarely preached a sermon, which did not excite uneasiness in the mind-; 
of sinners, and send them away dissatisfied and murmuring against the preach- 
er. The same is true of the Apostles. Under their preaching sinners were 
"pricked in their hearts." 

Ver. 38. Repent, and be baptized.— They could only prove the sincerity of 



ACTS, III. 



7^ 



319 tS 



39 For the promise a -is unto you, and to your child- 
ren, and r to all that are afar off, even as many as the 
Lord our God shall call. 

40 And with many other words did he testify and 
exhort, saying, Save yourselves from this untoward 
generation. 

41 If Then they that gladly received his word were 
baptized : and the same day there were added unto 
them, about three thousand souls. 

42 And s they continued steadfastly m the apostles' 
doctrine and fellowship, and in breaking of bread, and 
in prayers. 

43 And fear came upon every soul : and many t won- 
ders and sj^ns were done by the apostles. 

44 And ail that believed were together, and u had 
all things common ; 

45 And sold their possessions and goods, and v parted 
them to all men. as every man had need. 

46 And they, continuing daily with one accord in the 
temple, and breaking; bread w from house to house, 
did eat their meat with gladness and singleness of 
heart, 

47 Praising God, and having x favour with all the 
people. And y the Lord added to the church daily 
such as should be saved. 

CHAPTER III. 

1 Peter preaching to the people that came to see a lame man restored to his feet, 

12 professeth the cure not to have been wrought by his or John's own power, 
or holiness, but by Gad, and his Son Jesus, and through fakh In his name : 

13 withal reprehending them for crucifying Jesus. 17 Which becnuse they 
did it through ignorance, and that thereby were fulfilled God's determinate 
counsel, and the scriptures: 19 he exhorieih them by repentance and faith to 
seelc remission of their sins, and salvation in the same Jesus. 

"VOW Peter and John went up together into the 
-*-^ temple at a the hour of prayer, being the ninth 
hour. 



A. M. 4033. 
A. D. 29 



q Joel 2.28. 



r Ep.2.13, 
17. 



3 1 Co.11.2. 
He. 10. 25. 



t Ma. 16. 17. 



u c.4.32,34. 



v Is.5S.7 
2Co.9.l,9. 
Un.3.17. 



w or, at 

home. 



x Lu.2.52. 
Ro.14.18. 



y c.5.14. 
11.24. 



CHAP. 3. 



a Ps.55.17. 
Da.6.10. 



their repentance by a public profession, of which baptism was the appointed 
sign. 

Ver. 39. As many as the Lord our God shall call— That is, all of every age 
and country, to whom the gospel shall be sent. 

Ver. 40. Save yourselves— Qr, "Be ye saved." Drs. J. Edwards and Dodd- 
ridge. 

Ver. 41. Three thousand souls — i. e. persons ; so ver. 43. 

Ver. 44. Were together.— Doddridge, " In the same ;" certainly not in the 
same room, nor the same house, but in a quarter of the town probably where 
their friends chiefly resided. 

Ver. 45. And sold their possessions.— ■" That this unbounded liberality was 
not commanded by St. Peter, is evident from his address to Ananias, chap. 
v. 4. And that it was not intended as a precedent, is equally clear from all the 
Epistles, in which frequent mention is made of the distinction between rich 
and poor," &c. — Townsend's New Test. Arr. 

Ver. 46. They, continuing daily— That is, they daily visited the temple. 

Breaking bread from house to house.— Light foot, Pearson, and others, un- 
derstand this phrase, " breaking bread," as signifying the Eucharist, or Lord's' 
Supper ; but the words following, "did eat their meat," &c. strongly inclines 
-us to refer the expression to their social meals, as in Luke xxiv. 35. So Dodd- 
ridge. The learned Joseph Mede translates the Greek phrase (kaVoikon,) 
"on the house," meaning, in the upper room; and supposes that, after the 
death of Christ, the apostles held their religious meetings in the room where 
Jesus had kept the Passover, &c. — that ther« our Lord repeatedly met with 
them, and that there they assembled on the day of Pentecost, and afterwards. 
See ToionsendSs New Test. Arr. 



'ge, " Those who were s 



aved. 



Ver. 47. Such as should be saved. — Doddridt 
Dr. J. Edwards, " The saved." 
Chap. III. Ver. 1. To^e^er.— [Rather, "at the same time," or "at that 



I, 



320 



ACTS, III. 



I 



A. M. 4033. 
A. D. 29. 

b Jn.9.8. 

c c.4.10. 

d Is.35.5. 

e Jn. 10.23. 
c.5.12. 

2 Co.3.5. 

g Mat.22.32 
h c.5.30,31. 



i Jn.17.1. 
Ep.1.20.. 
22. 

Ph.2.9,11. 
He.2.9. 
Re. 1.5,18. 

j Jn.19.15. 

k Mat.27.17 
..2-5. 

Lu.23.16.. 
23. 



1 Ps.16.10. 
Lu.1.35. 



mc.7.52. 
22.14. 



n or, au- 
thor, 
Jn.1.4. 
1 Jn.5.1L 



o Mat. 28.2 
..5. 
Ep.1.20. 

p c.2.32. 



2 And a certain man lame from his mother's womb 
was carried, whom they laid daily at the gateb of the 
temple which is called Beautiful, to ask alms of them 
that entered into the temple ; 

3 Who seeing Peter and John about to go into the 
temple asked an alms. 

4 And Peter, fastening his eyes upon him with John, 
said, Look on us. 

5 And he gave heed unto them, expecting to receive 
something of them. 

6 Then Peter said, Silver and gold have I none : but 
such as I have give I thee : In c the name of Jesus 
Christ of Nazareth rise up and walk. 

7 And he took him by the right hand, a|jd lifted him 
up : and immediately his feet and ankle bones received 
strength. 

8 And he leaping dup stood, and walked, and enter- 
ed with them into the temple, walking, and leaping, 
and praising God. 

9 And all the people saw him walking and prais- 
ing God : 

10 And they knew that it was he which sat for alms 
at the Beautiful gate of the temple : and they were 
filled with wonder and amazement at that which had 
happened unto him. 

11 And as the lame man which was healed held Peter 
and John, all the people ran together unto them in the 
porch e that is called Solomon's, greatly wondering. 

12 IT And when Peter saw it, he answered unto the 
people, Ye men of Israel, why marvel ye at this? or 
why look ye so earnestly on us, as though by our 
own f power or holiness we had made this man to 
walk ? 

13 The God s of Abraham, and of Isaac, and of 
Jacob, the God of our h fathers, hath glorified i-hjp 
Son Jesus; whom ye delivered up, and denied 3 him 
in the presence of Pilate, when he k was determined 
to let him go. 

14 But ye denied the Holy l One and the m Just, 
and desired a murderer to be granted unto you; 

15 And killed the n Prince of life, whom God hath 
raised ° from the dead ; whereof p we are witnesses. 



time," referring to the time when the transactions took place, which are men- 
tioned at the close of the preceding chapter.] — Bagster. The ninth hour — 

•i. e. (with us) about four in the afternoon. " The Jews divided the time, from 
the rising to the setting of the sun, into twelve hours, which were consequently, 
at different times of the year, of unequal length. The third hour was (there- 
fore) the middle space between sun-rise and noon ;" (Doddridge ;) the ninth 
was consequently the medium point between noon and sunset, which at this 
time of the year (the latter end of May, when the sun does not set till near 
eight) must have been about four, P. M. The passover full moon feH this year 
April 3, according to Sir I. Newton,, and the Pentecost, seven weeks after. 

Ver. 2. The gate .... called Beautiful.— This gate, whieh was added by 
Herod to the Court of the Gentiles, was 30 cubits high, and 15 broad, and made 
of Corinthian brass. 

Ver. 11. The 'porch that is called Solo?non's.—See John x. 23. 

Ver. 14. A murderer.— Gr. " a man, a murderer." So Luko xix. 7, " a man, 
a sinner;" xxiv. 19. (Gr.) " a man, a prophet." 

Ver. 15. The Prince of life.— -The original term is variously used ; for Prince, 
chap. v. 31 ; Captain, Heb. ii. 10 ; Author, Heb. xii. 2. 



ACTS, III. 



521 



A. M. 4033. 
A. D. '29. 

q Lu.23.34. 
Jn.lS.3. 
1 Co.2.8. 

r Lu.24.44. 
c. 26.22,2a 

s c.2.38. 

t Is. ..6.. 20 
Joe. 2.13. 

a Is.43.25. 



v Je.31.23.. 
25. 

Zep.3.14. 
20. 
Re.21.4. 



wcl.ll. 

He.9.28. 



x Mat. 17. 11 

y La. 1.70. 

z De. 18.15.. 
19. 



16 And his name through faith in his name hath 
made this man strong, whom ye see and know : yea, 
the faith which is by. him hath given him this perfect 
soundness in the presence of you all. 

17 And now, brethren, I wot that through ignorance 
ive did it, as did aiso your rulers. 

18 But those r things, which God before had showed 
by the mouth of all his prophets, that Christ should 
suffer, he hath so fulfilled. 

19 Repent ye s therefore, and be t converted, that 
your sins may be u blotted out, when the times of 
refreshing v shall come from the presence of the 
Lord ; 

20 And he w shall send Jesus Christ, which before 
was preached unto you : 

21 Whom the heaven must receive until the times x of 
restitution of all things, which God hath spoken y by 
the mouth of all his holy prophets since the world 
began.. 

22 For Moses truly said unto the fathers, A z prophet 
shall the Lord your God raise up unto you of your 
brethren, like unto me ; him shall ye hear in all things 
whatsoever he shall say unto you. 

23 And it shall come to pass, that every soul, which 
will not hear that prophet, shall be destroyed from 
among the people. 

Ver. 16. And his name, through faitki &c. — That is, by virtue of his name, 
and through faith therein ; meaning, the faith not only of the apostles, but also 
of the man on whom the miracle was wrought, who himself doubtless became 
a believer in the Lt>rd Jesus. 

Ver. 17. I wot— i. e. " I know." That through ignorance— Namely, of the 

true character of Jesus. See I Co. ii. 8. 

Ver. 19. When. — Doddridge and others, " that ;" as the same word is ren- 
dered in Luke ii. 35. Acts xv. 17, &c. The times of refreshing shall come. 

— Perhaps we might be justified in supplying the adverb farther — *' that [far- 
ther! times of refreshing may come ;" referring back to the outpouring of the 
Spirit on the day of Pentecost, (which was introduced by a " mighty rushing 
wind,") and forward, to other similar dispensations of divine grace, as in 
chap. x. 

Ver. 20. And he shall send.— Hammond and Doddridge, " and that he may 

send ;" that is, again send. Jesus Christ, which before ivas 'preached unto 

you — That is, in the types and prophecies. But Hammond, Doddridge, 
Wesley, and many others, read, "That he may send unto you Jesus Christ, 
who was before appointed," or " designated," — namely, to be our Saviour. So 
read the Alexandrian and many other valuable MSS. and ancient versions; 
some Christian Fathers, Beza, Vitringa, &c. 

Ver. 21. The times of restitution of all things.— That the word means to 
restore, or regulate, is indisputable, ami in this sense we have properly applied 
it to Elias, Mat. iii. 3; xvii. 11. But in all languages there are many words" 
which, in different connexions, require to be differently rendered ; and, on ma- 
ture consideration, in this place we prefer the rendering of Hammond and 
Campbell,— ' The completion," or rather, " the consummation," (i. e. the ful- 
filment,) of all things which God hath spoken, &c. " But the restitution here 
spoken of," says Dr. Hawes, " does not mean the restoration of all men to ho- 
liness and happiness ; but simply the completion, accomplishment, fulfil- 
ment, (so the word is rendered by the best Greek scholars,) of all that God hf s 
predicted by his prophets respecting the kingdom and glory of Messiah. TJ e 
passage does not say a word respecting the salvation of all, or of any of man- ! 
kind. It only asserts the completion of all the predictions contained in the an- ' 
cient prophecies. But whether the restoration of all men to divine favour is 
one of those predictions, remains to be proved." 

Ver. -22. For Mo3es truly said, &c— Doddridge remarks, that both Dr. 
Bullock and Mr. Jejfery have excellently shown, that this promise does indeed 
primarily refer to the Messiah. See Bp. Chandler's Defence of Christianity. 



322 



ACTS, IV. 



A. M. 4033. 
A. D. 29. 



a Ro.9.4. 
15.8. 



b Ge.22.18. 



c Mat.10.5. 
Lu.24.47. 



d K59.20. 
Mat.1.21. 
Tit.2.11.. 
14. 



CHAP. 4. 
a or, ruler. 



b Mat.22.23 
c.23.8. 



c c.23.24. 



d Jn. 18.13. 



24 Yea, and all the prophets from Samuel, and those 
that follow after, as many as have spoken, have like- 
wise foretold of these days. 

25 Ye a are the children of the prophets, and of the 
covenant which God made with our fathers, saying 
unto Abraham, And b in thy seed shall all the kind- 
reds of the earth be blessed. 

26 Unto c you first God, haying raised up his Son 
Jesus, sent nim to bless you, in turning away a every 
one of you from his iniquities. 

CHAPTER IV. 

1 The rulers of the Jews offended with Peter's sermon, 4 (though thousands oi 
the people were converted that heard the word,) imprison him and John. 
5 After, upon examination Peter boldly avouching the lame man to be healed 
by the name of Jesus, and that by the same Jesus only we must be eternally 
saved, 13 they command him and John to preach no more in that name, add- 
ing also threatening, 23 whereupon the church fleeth to prayer.^ 31 And God, 
by moving the place where they were assembled, testified that ne heard their 
prayer : confirming the church with the gift of the Holy Ghost, and with mu- 
tual love and charity. 

A ND as they spake unto the people, the priests, and 
-^ the a captain of the temple, and the b Sadducees, 
came upon them, 

2 Being grieved that they taught the people, and 
preached through Jesus the resurrection from the dead. 

3 And they laid hands on them, and put them in 
hold unto the next day: for it was now even-tide. 

4 Howbeit many c of them which heard the word 
believed ; and the number of the men was about 
five thousand. 

5 IT And it came to pass on the morrow, that their 
rulers, and elders, and scribes, 

6 And Annas d the high priest, and Caiaphas, and 
John, and Alexander, and as many* as were of the 
kindred of the high priest, were gathered together 
at Jerusalem. 



Ver. 24. Yea, and all the prophets. — This coming of Jesus Christ, first to 
save and then to judge the world, God predicted by the mouth of all his 
holy prophets, from Samuel to John the Baptist ; and, as he has accomplished 
the former, so certainly will he do the latter. 

Ver. 26. To bless you, in turning away every one of you from his ini- 
quities.— Doddridge, "To bless you, every one of you turning from his ini- 
quities." 

Chap. IV. Ver. 1. Captain of the temple.— & Jewish officer, who had the 
command of the division of Levites then in waiting. " The temple had always 
a guard of Levites, who kept watch in it by turns, day and night." Campbell. 
Compare note on Luke xxii. 52. 

"Ver. 4. About Jive thousand.— Doddridge includes those before converted 
in this number. Previous to the day of Pentecost we hear of only 120 be.ievers 
in Jerusalem, though it is probable there were many more in Galilee : 3000 
were at that time added, and 2000 more soon after. 

Ver. 6. Annas the high priest.— Campbell thinks it probable that at this 
time Annas and Caiaphas might hold the office by turns annually. Campbell 

in Luke iii. 2. John. — rDr. Lightfoot supposes, with much probability, that 

this was Jochanan ben Zaccai, (i. e. John the son of Zaccai,) who was very 
famous at that time in the Jewish nation. He was a scolar of the celebrated 
Hi! lel ; and was president of the Sanhedrim after Simeon the son of Gamaliel, 
and lived to be 120 years old. It is said that a little before this time when the 
gates of the temple flew open of their own accord, he foretold its destruction ; 
which he lived to see accomplished. Alexander. — This was probable rs se- 
veral learned men suppose, Alexander Lysimachus. alabarch or governor of 
the Jews at Alexandria, and brother of the famous Philio Judseus. He was 
one of the noblest and richest men of his time, and in great favour with Clau- 
dius Cesar, and adorned the gates of the temple with plates of gold an J silver. 
Josephus. ]—Bagster. 



r 



ACTS, IV. 

7 And when they had set them in the midst, they 
asked, By e what power, or by what name, have ye 
done this 1 

8 Then Peter, filled f with the Holy Ghost, said unto 
them, Ye rulers of the people, and elders of Israel, 

9 If we this day he examined of the good deed done 
to the impotent man, by what means he is made 
whole; 

10 Be it known unto you all, and to all the people of 
Israel, that s by the name of Jesus Christ of Nazareth, 
whom ye crucified, whom God raised from the dead, 
even by him doth this man stand here before you 
whole. 

11 This is the stone h which was set at nought of 
you builders, which is become the head of the corner. 

12 Neither is there salvation in any other : for * there 
is none other J name under heaven given among men, 
whereby we must be saved. 

13 IF Now when they saw the boldness of Peter and 
John, and perceived that they were k unlearned and 
ignorant men, they marvelled; and they took know- 
ledge of them, that they had been with Jesus. 

> 14 And beholding the man which was healed stand- 
ing with them, they could say nothing i against it. 

15 But when thev had commanded them to go aside 
out of the council, they conferred among themselves, 

16 Saying, m What shall we do to these men? for 
that indeed a notable miracle hath been done by them 
is manifest to all them that dwell in Jerusalem; and 
we cannot deny it. 

17 But that it spread no farther among the people, let 
us straitly threaten them, that n they speak hence- 
forth to no man in this name. 

18 And they called them, and commanded them 
not to speak at all nor teach in the name of Jesus. 

19 But Peter and John answered and said unto 
them, Whether it be right in the sight of God to 
hearken unto you more than unto God, judge ye. 

20 For p we cannot but speak the things which 
<i we have seen and heard. 

21 So when they had farther threatened them, they 
let them go, finding nothing how thev might punish 
them, because r of the people : for all men glorified 
God for that which was done. 

22 For the man was above forty years old, on 
whom this miracle of healing was snowed. 

23 IT And being let go, they went s to their own 
company, and reported ail that the chief priests and 
elders had said unto them. 



323 

A. M.-4033. 
A. D. 29. 

e Mat.21.23 



f c.7 55. 



g c.3.6,16. 



h Ps. 118.22. 
Is.28.16. 
Mat.21.42 



i c. 10.4a 
1 Ti.2.5,6. 



j Ps.45.17 



lc Mat. 11.25 
i Co. 1.27. 



1 c.19.36. 



BiJfj.11.47. 



o c.5.40. 



o c.5.29. 



p Je.20.9. 



q c.22.15. 
Un.1.1,3. 



r Mat21.26 
c.5.26. 



s C.2.44..46 






Ver. 10. Be it knmon unto you all— And is this Peter, who was but lately 
so alarmed at the question of a servant-maid, that he denied his Master? Yes ; 
but he had now been filled with the Holy Ghost, and affords a happy example 
of what a change grace can make in men's characters and tempers. 

Ver. 13. Unlearned and ignorant men. — Doddridge, "Illiterate men, and 
in private stations of life." So Lardner, who remarks that they were, how- 
ever, well acquainted with the Scriptures. Boothroyd, " Unlearned and ob- 
scure men." 

Vsr. 17. Straitly threaten— i. e. severely or strongly threaten. 



324 



ACTS, IV. 



A. M. 4033. 
A. D. 29. 

t 2Ki.19.15. 

u Ps.2.l,2. 

v La.23.1.. 
8,&c 

we.3.18. 

x Pr.2l 30. 
I3.4G.10. 
63.10. 

y ver.13,31. 
c.14.3. 
23.31. 
Ep.6.19. 

z c.2.43. 
5.12. 



a c.2.2,4. 
16.2a 



b ver.29. 

c Ro. 15.5.6. 
2Co. 13.11. 
Ph.2.2. 
1 Pe.3.8. 

d c.2.44. 

e ci.a 



f Lu.1.48, 
49. 
c.1.22. 



g hi. 1.16. 

h ver.37. 
c.5.2. 



i c.2.45. 
6.1. 



24 And when they heard that, they lifted up their 
voice to God with one accord, and said r Lord, t thou 
art God, which hast made heaven, and earth, and 
the sea, and all that in them is : 

25 Who by the mouth of thy servant David hast 
said, Why u did the heathen rage, and the people 
imagine vain things ? 

26 The kings of the earth stood up, and the rulers 
were gathered together against the Lord, and against 
his Christ. 

27 For of a truth against thy holy child Jesus, 
whom thou hast anointed, both v Herod, and Pon this 
Pilate, with the Gentiles, and the people of Isiael, 
were gathered together, 

23 For w to do whatsoever thy hand and thy coun- 
sel determined x before to be done. 

29 And now, Lord, behold their thr-eatenings : and 
grant unto thy servants, that with all y boldness 
they may speak thy word, 

30 By stretching forth thy hand to heal ; and tha- 
z signs and wonders may be done by the name of th> 
holy child Jesus. 

31 IT And when they had prayed, a the place was 
shaken where they were assembled together; and 
they were all filled with the Holy Ghost, and 
b they spake the word of God with boldness. 

32 And the multitude of them that believed were of 
one c heart and of one soul : neither said any of them 
that aught of the things which he possessed was his 
own; but d they had all things common. 

33 And with great power e gave the apostles witness 
f of the resurrection of the Lord Jesus : and great 
grace s was upon them all. 

34 Neither was there any among them that lacked : 
for as many as were possessors of lands or houses 
sold them, and brought the prices of the things that 
were sold, 

35 And h laid them down at the apostles' feet : and 
i distribution was made unto every man according as 
he had need. 



Ver. 25. Who by the mouth of thy servant David.— See Ps. ii. 1, 2. 

Ver. 26. Against his Christ— i. e. his Anointed— the Messiah. 

Ver. 27. Thy holy child. — (Gr. pais.) — This term may probably be here used 
to intimate that the opposition commenced in our Saviour's infancy ; and He- 
rod the Great, as well as Herod the Tetrarch, may be here understood. 

Ver. 28. Determined.— Doddridge, "predetermined." Compare chap. ii. 
23, with Luke xxii. 22. 

Ver. 31. The place zoas shaken.— See chap. ii. 2. This appears to have been 
the prelude to a farther outpouring of the Spirit. 

Ver. 34. Neither any that lacked. — As to the community of goods, men- 
tioned in chap. ii. 44, &c, and again here, it by no means appears to have been 
intended for a standing practice in the Christian Church, for it is no where en- 
joined : nor is it desirable, for it would supersede the exercise of the most 
amiable grace of charity : for if the members of the Church were all alike, 
rich or poor, they would have no opportunity to relieve each other ; but our 
Lord told his apostles, " The poor ye have with you always, and, whensoever 
yo will, ye may do them good." (Mark xiv. 7.) 

Ver. 35. And laid them down at the apostles' feet— -i. e. for their distribution. 
This shortly after occasioned them so much secular employment, that they 
were overwhelmed with it. See chap. vi. I, &c. 



J 



ACTS, V. 



325 



A. M. 403a 
A. D. 29. 



36 And Joses, who by the apostles was surnamed 
Barnabas, (which is, being interpreted, The son of 
consolation,) a Levite, and of the country of Cyprus, 

37 Having land, sold it, and brought the money, and 
laid it at the apostles' feet. 

CHAPTER V. 

I After that Ananias and Sapphira his wife for their hypocrisy at Peter's rebuke 
had fallen down dead, 12 and that the rest of the apostles had wrought, many 
miracles, 14 to the increase of the faith: 17 the apostles are again imprisoned, 
19 but delivered by an angel bidding them to preach openly to all : 21 when, 
after their teaching accordingly in the temple, 29 and before the council, 
33 they are in danger to be lulled, through the advice of Gamaliel, a great 
counsellor among "the Jews, they be kept alive, 40 and are but beaten : for 
which they glorify God, and cease no day from preaching. 

BUT a certain man named Ananias, with Sapphira 
his wife, sold a possession, 

2 And kept back part of the price, his wife also being 
privy to it, and a brought a certain part, and laid it 
at the apostles' feet. 

3 But Peter said, Ananias, why hath Satan b filled 
thy heart c to lie to J the Holy Ghost, and to keep 
e back -part of the price of the land 1 

4 While it remained, was it not thine own? and af- 
ter it was sold, was it not in thine own power? why 
hast thou conceived this thing in thy heart? thou 
hast not lied unto men, but f unto God. 

5 And Ananias hearing these words s fell down, and 
gave up the ghost : and great h fear came on all them 
that heard these things. 

6 And the young men arose, wound i him up, and car- 
ried him out, and buried him. 

7 And it was about the space of three hours after, 
when his wife, not knowing what was done, came in. 

Ver. 36. Joses (Heb. Joseph) . . . surnamed Barnabas The son of 

consolation. — But " the son of consolation" needs also interpretation; and 
we think the Heb. idiom will justify us in explaining, " a kind-hearted man." 
So on the other hand, " a son of Belial" is a morose and wicked man. 1 Sam, 
xxv. 17. Cyprus. — [Cyprus is one of the largest islands of the Mediterra- 
nean, distant from the main land of Syria about 100 miles, and about 60 from 
Cilicia ; extending in length from east to west about '200 miles, and in breadth 
60 ; between lat. 34° 30' and 35° 30' N. and Ion. 32° and 34^ 35' E. It was cele- 
brated lor its fertility, being, say Strabo and Ammianus, sufficiently provided 
with all things within itself; but it was as infamous for the worship of Venus, 
hence called Kypris, or Cypria, and for the luxury and debauchery of the in- 
habitants. The Jews were very numerous in this island.] — Bagster. 

Chap. V. Ver. 1. But a certainman — There are many professors who love 
applause, and when they find it excited by acts of generosity, will endeavour 
to ape them by an appearance of charity, without the principle ; by certain 
acts of liberality adapted rather to draw the admiration of their brethren, than 
to relieve the necessities of the poor. This is hypocrisy. 

Ver. 3. To lie to the Holy Ghost— -Marg. " to deceive." Doddridge, " T.: 
impose on the Holy Spirit." But this attempt to impose (or deceive) w&J- l} 
telling a falsehood : we therefore prefer the common rendermg. 

Ver. 4. Was it not thine oivn.—He was not obliged to sell : those w!«o Jid, 
acted voluntarily, and from a principle of charity and kindness : when he had 
sold, he was not required to bring the money ; or if he had brought pj.rt of it 
as a part, tho rest would not have been required ; it was bringing a pf.tt as the 
whole, and thereby attempting to deceive men who acted under the 'mmediate 

influence of the Holy Spirit, that constituted the essence of their crime. 

Unto men — i. e. " unto men only." Compare Exod. xvi. 8. 1 Sam. viii. 7. 

Ver. 5. Gave up the ghost.— Doddridge, " Expired." So ver. 10. Voltaire, 
so celebrated for wit and vice, has dressed up the story to mako it ridiculous, 
just as Nero did some of the Christians in pitch jackets, to burn them. If any 
persons wish to see his misrepresentations exposed, they may see this coui- 
pletely done in Dr. Findley's Vindication of the Sacred Bo»ks. 

28 



CHAP. 5. 



A. M. cir. 

4034. 
A. D. cir. 

30. 



a c.4.34,37. 
b L.U.22.& 



c or, to 
deceivt. 



d ver. 9. 



e Nti.30.2. 
De.23.21. 
Ec.5.4. 



f Pa. 139.4. 
g ver. 10,11. 

h Ps.&4.9. 

i Jn.19.40. 



) 



IT 



326 

A. M. cir. 

*;3i. 

A. D. cir. 
30. 



j Ps.50.18. 
ver.3. 



k ver, 5. 
] c.2.43. 

m c.4.50. 
Ro.15.19. 
lle.2.4. 

n Jn.12.42. 
o c.4.21. 
p c.2.47. 



q or, in 

every 
street. 



r Ma. 16. 17, 
18. 
J n. 14. 12. 

s Ja.5.16. 

t c.4.1,2. 

u or, envy. 

v c.12.5.,7. 
16.23. .27. 

w Ex.24.3. 



x J n. 6. 63,68 
17.8. 



y e.4.5,6. 



ACTS, V. 

8 And Peter answered unto her, Tell me whether ye 
sold the land for so much 1 And she said, Yea, for io 
much. 

9 Then Peter said unto her, How is it that ye have 
agreed j together to tempt the Spirit of the Lord ? be- 
hold, the feet of them which have buried thy husband 
are at the door, and shall carry thee out. 

10 Then k fell she down straightway at his feet, and 
yielded up the ghost : and the young men came in, 
and found her dead, and, carrying her forth, buried her 
by her husband. 

11 And i great fear came upon all the church, and 
;upon as many as heard these things. 

12'^ And by the hands of the apostles were m many 
signs and wonders wrought among the people ; (and 
they were all with one accord in Solomon's porch. 

13 And n of the rest durst no man join himself to 
them : but ° the people magnified them. 

14 And believers were the more added to the Lord, 
multitudes Pboth of men and women.) 

15 Insomuch that they brought forth the sick 3 into 
the streets, and laid them on beds and couches, that 
at the least the shadow of Peter passing by might 
overshadow some of them. 

16 There came also a multitude out of the cities 
round about unto Jerusalem, bringing r sick folks, and 
them which were vexed with unclean spirits : and 
s they were healed every one. 

17 IF Then the high priest rose up, and all they that 
were with him, (which is the sect of the * Sadducees,) 
and were filled with "indignation. 

18 And laid their hands on the apostles, and put them 
in the common v prison. 

19 But the angel of the Lord by night opened the 
prison doors, and brought them forth, and said, 

20 Go, stand and speak in the temple to the people 
all w the words x of this life. 

21 And when they heard that, they entered into the 
temple early in the morning, and taught. But y the 



Tor. 11. And great fear.— -There is some difficulty and obscurity in the ar- 
rangement of this and the following verses, to verse 17. Doddridge, following 
our translators, places a part of verse 12, ("And they were all," &c.) to the 
end of verse 14, in a parenthesis, connecting verse 12 with verse 15, thus: 
" And by the hands of the apostles were many signs and wonders wrought ; 
insomuch that they brought," &c. Dr. A. Clarke, and Preb. Townsend, ar- 
range the verses thus:— 11, 13, 14, 12, 15, &c. Bishop Sherlock, thus:— Verse 
11 to 14, 12 part 2, 13, 12 part 1, 15 ; &c. 

Ver. 12. Solomon's porch. — [Josephus informs us, that Solomon, when he 
bwlt the temple, rinding the area of Mount Moriah too small to answer his 
magnificent plan, filled up a part of the adjacent valley, and built an outward 
portico over it toward the east. This is what was called Solothon's Porch : 
it was a most noble structure, supported by a wall 400 cubits high, and consist- 
ing of stones of a vast bulk, being 20 cubits long, and six cubits high. It was 
probnbly left standing because of its irrandeur and beauty; and Josephus 
speaks of it as continuing even to tb.9 time of Albinus and Agrippa.] — 13. 

Ver. 16. Them ivhich xocre vexed loith unclean spirits. —See note on Luke 
iv. 33. 

Ver. 17. The sect of the Sadducees.— Are there now none, high in the church, 
and yet inn* lei in heart? 

Ver. 20. The words of this l/fe—i. e. of the eternal life they were commis 
e'oned io preach. 



i 



] 



I 



ACTS, V. 

hi^h priest came, and they that were with him, and 
called the council together, and all the senate of the 
children of Israel, and sent to the prison to have them 
brought. 

22 But when the officers came, and found them not 
m the prison, they returned, and told, 

23 Saying, The prison truly found we shut with all 
safety, and the keepers standing without before the 
doors : but when we had opened, we found no man 
within. 

24 Now when the high priest and z the captain of 
the temple and the chief priests heard these things, 
they doubted of them whereunto this would grow. 

25 Then came one and told them, saying, Behold, 
the men whom ye put in prison are standing in the 
temple, and teaching the people. 

26 Then went the captain with the officers, and 
brought them without violence : for a they feared the 
people, lest they should have been stoned. 

27 And when they had brought them, they set them 
before the council : and the high priest asked them, 

28 Saying, Did not we b straitly command you that 
ve should not teach in this name? and, behold, ye 
nave filled Jerusalem with your doctrine, and intend 
to bring this man ; s blood c upon us. 

29 TT Then Peter and the other apostles answered 
and said, We J ought to obey God rather than men. 

30 The God of our fathers raised up Jesus, whom 
ye slew and hanged e on a tree. 

31 Him hath God exalted f with his right hand to be a 
s Prince and a h Saviour, for to give repentance to Is- 
rael, and forgiveness of sins. 

32 And we are his witnesses i of these things; and 
so is also the J Holy Ghost, whom God hath given 
to them that obey him. 

33 TT When they heard that, they k were cut to the 
heart, and took counsel to slay them. 

34 Then stood there up one in the council, a Phari- 
see, named l Gamaliel, a doctor of the law, had in 
reputation among all the people, and commanded to 
put the apostles forth a little space; 



327 



A. 


M. cir 




4034. 


A 


D. cir. 




30. 



z c.4.1. 



a Mat.21.3C 



b C.4.1& 



c Mat.27.25 
c.2.23,36. 
3.15. 
7.52. 



d c.4.19. 



e Ga.3.13. 
1 Pe.2.24. 



f Ph.2.9. 



g Is.9.6. 



k Mat. 1.21. 



i Lu.24.47. 



j c.2.4. 



k c.7.54. 



1 c.22.3. 



Ver. 23. We found no man within. — This shows that the apostles were put 
into a part of the prison by themselves. 

Ver. 29. We ought to obey God.— [There is a passage, says Doddridge, 
on chap. iv. 19. which bears some resemblance to this, in the apology of So- 
crates, as recorded by Plato, which appears to me among the finest of anli- 
quity.^ When they were condemning him to death for teaching the people, he 
said, " O ye Athenians, I embrace and love you : but I will obey God rather 
than you ; and if you would dismiss me, and spare my life, on condition that 
I should cease to teach my fellow-citizens, I would rather die a thousand 
times than accept the proposal." What are ten thousand subtleties of the an- 
cient philosophers, when compared with a sentiment like this !]— Basrster. 

Ver. 31. With his right hand.— Doddridge, "At his right hand? 1 

Ver. 33. They were cut to the heart— i. e. with vexation ; not pierced to the 
heart with conviction, as those in chap. ii. 37, but as it were sawn (to the 
heart) with vexation. (See.Parkhurst in Diaprio.) 

Ver. 34. Gamaliel. — The elder of that name, a man in so high honour among 
the Jews, that Onkelos (author of the Targum) is said to have burnt 70l!>s. 
weisht of perfumes at liis funeral. Nay, it is said, the honour of the law failed 
in him. — Doddridsre. 



\H 



139 



328 



ACTS, VI. 



A. M, cir. 

4034. 

A. D. cir. 

30. 

m In the 3d 
year be- 
fore the 
account 
called 
A. D. 

n or, be- 
lieved,. 

o Lu.13.1,2. 

p Pr.21.30. 
Is.8.10. 
Mat. 15. 13 

q Job 34.29. 
1 Co. 1.2-5. 

r c.9.5. 
23.9. 

s Mat. 10. 17 

t c.4.13. 

u Mat.5.12. 
2Co.12.10. 
Ph. 1.29. 
Ja.1.2. 
1 Pe.4.13.. 
16. 

v 2 Ti.4.2. 



CHAP. 6. 

A. M. 4035. 
A. D. 31. 

a c.9.29. 
11.20. 

1: c.4.35. 



35 And said unto them, Ye men of Israel, take heed 
to yourselves what ye intend to do as touching these 
men. 

36 For before these days m rose up Theudas, boasting 
himself to be somebody j to whom a number of men, 
about four hundred, joined themselves : who was 
slain ; and all, as many as n obeyed him, were scat- 
tered, and brought to nought. 

37 After this man rose up Judas of Galilee in the 
days of the taxing, and drew away much people after 
him: he also perished; and all, even as many as 
obeyed him, were dispersed. 

38 And no w I say unto you, Refrain from these men, 
and let them alone : p for if this counsel or this work 
be of men, it will come to nought : 

39 But if <J it be of God. ye cannot overthrow it ; lest 
haply ye be found even to fight r against God. 

40 And to him they agreed : and when they had 
called the apostles, and s beaten them, they command- 
ed l that they should not speak in the name of Jesus, 
and let them go. 

41 Tl\And they departed from the presence of the 
council, rejoicing" that they were counted worthy to 
suffer shame for his name. 

42 And daily v in the temple, and in every house, they 
ceased not to teach and preach Jesus Christ. 

CHAPTER VI. 

1 The apostles, desirous to have the poor regarded for their bodily sustenance, as 
also careful themselves to dispense the won] of God, the food of the soul, 
3 appoint the office of deaconship to seven chosen men. 5 Of whom Stephen, 
a man full of faith, and of the Holy Ghost, is one. 12 Who is taken of those, 
whom he confounded in disputing, 13 and after falsely accused cf biasphemy 
against the law and the temple. 

AND in those days, when the number of the disci- 
ples was multiplied, there arose a murmuring of 
the Grecians a against the Hebrews, because their 
widows were neglected in b the daily ministration. 






i 



Ver. 36. Theudas.— [This was probably the same with the Judas, (for Jude 
is called Thaddeus, Mat. iii. 18.) of whom Joscphus says, that " a little after 
the death of Herod the great, he raised an insurrection in Galilee, and aimed 
at getting the sovereignty of Judea," and that he was defeated and put to 
death. }—Bagster. 

Ver. 37. Judas of Galilee.— [Judas the Gaulonite, as he is termed by Jjse- 
pints, opposed the levying of taxes by Cyrenius ; but he was soon cut off, and 
all Ilia followers dispersed.) — Bagster. 

Ver. 40. And to him they agreed.—' 1 So does God sometimes use the good 
sense and temper of those who do not themselves receive the Gospel, for the 
protection of those who are faithfully devoted to his service." — Doddridge. 

Ver. 12. In every house. — It was long after this before any places of worship 
were expressly built for Christians r but in every house there was a worship- 
ping family ; frequently several of them unit d, and thus, by degrees, the 
house became a church. See 1 Co. xvi. 19. 

Chap. VI. Ver. 1. The Grecians— Commonly called Hellenists; namely, 
foreign Jews, who used the Greek language, both in their synagogues, and in 
their common conversation ; whereas those called Hebrews used the tlxen He- 
brew, or Syro-Chaldaic. So Doddridge, Campbell, Scott, and most others. 

Widows were neglected. — A distribution of alms was made every day. 

This practice obtained among the -lews in common, for they used to collect 
every day for the poor, and give it daily to them. Maimonides speaks of it in 
this manner: "They appoint collectors, who receive every day from evojy 
court a piece of bread, or any sort of food, or fruit, or money, from whomso- 
ever that offers freely for the time ; and they divide that, which is collected, in 
the evening, among the poor, and they give to every poor person of it his daily 
sustenance :" from hence the apostles might take up this custom, and follow it. 






ACTS, VI. 



329 



2 Then the twelve called the multitude of the disci- 
ples unto them, and said, It c is not reason that we 
should leave the word of God, and serve tables. 

3 Wherefore, brethren, look d ye out among you 
seven men of e honest report, full of the Holy Ghost 
and wisdom, whom we may appoint over this busi- 
ness. 

4 But we will f give ourselves continually to prayer, 
and to the ministry of the word. 

5 IT And the saying pleased the whole multitude : and 
they chose Stephen, a man full s of faith and of the 
Holy Ghost, and h Philip, and Prochorus, and Nica- 
nor, and Timon, and Parmenas, and i Nicolas a pro- 
selyte of Antioch: 

6 Whom they set before the apostles : and when 
j they had prayed, they k laid their hands on them. 

7JTT And i the word of God increased ; and the num- 
ber of the disciples multiplied in Jerusalem greatly ; 
and a great company of the priests m were obedient 
to the faith. 

8 IT And Stephen, full of faith and power, did great 
wonders and miracles among the people. 
g 9 Then there arose certain of the synagogue, which 
is called the synagogue of the Libertines, and Cyre- 
nians, and Alexandrians, and of them of Cilicia and 
of Asia, disputing with Stephen. 

10 And they were not able n to resist the wisdom and 
the spirit by which he spake. 

11 Then they suborned ° men, which said, We have 
heard him speak blasphemous words against Moses, 
and against God. 

12 And they stirred up the people, and the elders, 
and the scribes, and came upon him, and caught him, 
and brought him to the council, 



A. M. 4035. 
A. D. 31. 

c Ex. 18. 17 

..26. 

d De.1.13. 

c c.16.2. 
1 Ti.3.7.3, 
10. 

f 1 Ti.4.15. 

g c. 11.24. 

h c.8.5,26. 
21.8. 

i Re.2.6,15. 

j c.1.24. 

k c.9.17. 
13.3. 

1 Ti.4.14. 
5.22. 

2 Ti.1.6. 

1 Is.55.ll. 
c 12.24. 
19.20. 

mPs. 1329, 
16. 
Jn. 12.42. 

n Lu.2l.15. 

o 2Ki.21.10, 
13. 

Mat. 26. 
59,60. 



Ver. 3. Among you—\. e. among the body of believers ; so Drs. Hammond 
and Whitby; but Preb. Townsend and others think they were chosen from 
the seventy disciples, of which, however, we have no decisive proof. We 
incline to think, they were chosen specially from among the complaining Helle- 
nists, since the names seem all of Greek extraction. 

Ver. 5. Nicolas, a 'proselyte of Antioch— Might be chosen to gratify certain 
proselytes among those who had complained. 

Ver. 6. Laid their hands on them — As expressive both of their approbation, 
consecration, and their blessing; not of conferring on them 'the Holy Spirit; 
the electors were to choose only men " full of the Holy Ghost." Verse 3. 

Ver. 7. A great company —The priests, on their return from captivity, wore 
between four and five- thousand ; Ezra iii. 36 — 39 ; and the number was proba- 
bly much increased. 

Ver. 8. Full of faith. Sec— Doddridge, "Full of grace," &c; whb adds, 
" so many valuable copies, read grace instead of faith, that I thought myself 
obliged to follow them." So Boothroyd. 

Ver. 9. The synagogue of the Libertines, &c. — This appears to us to be a 
synagogue for foreigners of the different countries here named. The Liber- 
tines are admitted to be liberated slaves, or their children, at Rome, of which 
there appear to have been so great a number, that 4000 were sent to Sardinia, 
others to different parts, and the rest banished to Judea; but the synagogue 
does not appear to have been restricted to these, but was frequented by Cyre- 
nians, Alexandrians, &c, some of whom had probably a taste for the Greek 
philosophy. Lard.ner thinks that each of these parties had a synagogue, which 
is not unlikely, if, as the Jews say, they had 480 synagogues in Jerusalem. 

Ver. 11. Blasphemous 10 or ds.— Campbell, would render it, " reviling words," 
as they did not amount to blasphemy. True ; but they might represent them 
as such in aggravation. 



330 



ACTS, VII. 



A. M. 4035. 
A. D. 31. 



p c.25.8. 
q Da.9.26. 

r or, rites. 



s Ex.34.30, 
35. 



CHAP. 7. 
a c.22.1. 
b Ge.12.1. 

c Ge.12.5. 
■ d Ge.13.15. 



e Ge.15.13, 
16. 



f Ex.12. 40, 
41. 



g Ex.3.12. 



h Ge.17.9. 
11. 



13 And set up false witnesses, which said, This man 
ceaseth not to speak blasphemous words against this 
holy place, and the law : 

14 For p we have heard him say, that this Jesus of 
Nazareth shall q destroy this place, and shall change 
the T customs which Moses delivered us. 

15 And all that sat in the council, looking steadfastly 
on him, saw his s face as it had been the face of an 
angel. 

CHAPTER VIL 

I Stephen, permitted to answer to the accusation of blasphemy, 2 showeth th;tt 
Abraham worshipped God rightly, and how God chose the lathers, 20 b More 
Moses was born, and before the tabernacle and temple were built,: 37 that 
Moses himself witnessed of Christ : 44 and that all outward ceremonies were 
ordained according to the heavenly pattern, to last but for a 'dine: 51 repre- 
hending their rebellion, and murdering of Christ, the Just One, whom the 
prophets foretold should come into the world. 54 Whereupon they stone him 
to death, who coinmeudeth his soul to Jesus, and humbly prayeth for them. 

THEN said the high priest, Are these things so? 
2 And he said, a Men, brethren, and fathers, hea#k- 
en ; The God of glory appeared unto our father Abra- 
ham, when he was in Mesopotamia, before he dwelt 
in Cnarran. 

3 And saia b unto him, Get thee out of thy country, 
and from thy kindred, and come into the land which 
I shall show thee. 

4 Then c came he out of the land of the Chaldeans, 
and dwelt in Charran : and from thence, when his 
father was dead, he removed him into this land, 
wherein ye now dwell. 

5 And he gave him none inheritance in it, no, not so 
much as to set his fool; on : yet he promised <•' that he 
would give it to him tor a possession, and to his seed 
after him, when as yet he had no child. 

6 And God spake on this wise, That e his seed should 
sojourn in a strange land ; and that they should bring 
them into bondage, and entreat them evil four f htm- 
dred years. , 

7 And the nation to whom they shall be in bondage 
will I judge, said God : and after that shall they come 
forth, and serve s me in this place. 

8 And h he gave him the covenant of circumcision • 



Chap. VII. VeY. 2. When he was in Mesopotamia.— -[Both t/rofthe Chal- 
dees, and Haran, were, properly speaking, in Mesopotamia, though Haran was 

much nearer to Canaan than Ur \vo.s.\— Bagster. Charran— Or " Haran," 

Gen. xi. 31, 32. 

Ver. 1. When his father was dead.— -[From Ge. xi. 26, it appears that Abra- 
ham was born when Terah was 70 years of age ; and he departed from Haran 
when 75, (Ge. xii. 4 ;) while Terah lived to the age of 205 years, (Ge. xi. 32.) 
Instead of 205, however, the Samaritan has 145, which reconciles this discre- 
pancy ; but it is not improbable, that Abram was in reality born when his fa- 
ther Terah was 130 years old ; and that he is merely mentioned first in Ge. xi. 
26. by way of dignity. \— Bagster. 

Ver. 5. So much as to set his foot on.— To this it is objected, that he pur- 
chased a family grave of the sons of Heth; Gen. xxv. 17. True; but, 1. A 
grave is a place for a man to lay his bones, and not to set his feet. 2. Even 
this he bought, notwithstanding the whole country had been made over to him 
by Divine promise. 3. The expression is evidently proverbial, and means that 
he had no ground whereon he might either build or walk. 

Ver. 6. Four hundred, years.— [Stephen here uses the round number 400. 
leaving out the odd tens ; for it is evident, from the parallel passages, as we'll 
as Josephus, that the real number of years was 430.]— Bagster. 



ACTS, Vll. 



and so i Abraham begat Isaac, and circumcised him 
the eighth day; and Isaac J begat Jacob ; and Jacob 
k begat the twelve patriarchs. 

9 H And the patriarchs, moved with 1 envy, sold 
Joseph into Egypt : but m God was with him, 

10 And delivered him out of all his afflictions, and 
gave him favour and wisdom in the sight of Pharaoh 
king of Egypt; and he n made him governor over 
Egypt and all his house. 

11 Now ° tnere came a dearth over all the land of 
Egypt and Chanaan, and great affliction : and our 
fathers found no sustenance. 

12 But p when Jacob heard that there was corn in 
Egypt, he sent out our fathers first. 

13 And at the second time Joseph <\ was made known 
to his brethren; and Joseph's kindred was made 
known unto Pharaoh. 

14 Then sent Joseph, and called his father Jacob to 
him % and all r his kindred, threescore and fifteen souls. 

15 So Jacob went down into Egypt, and died, he, 
and our fathers, 

16 And s were carried over into Sychem, and laid in 
the sepulchre that Abraham bought for a sum of mo- 
ney of the sons of Emmor the father of Sychem. 

17 H But w r hen the time of the promise drew nigh, 
which God had sworn to Abraham, the people t grew 
and multiplied in Egypt, 

18 Till another king arose, which knew not Joseph. 

19 The same dealt subtly with our kindred, and evil 
entreated our fathers, so "that they cast out their 
young children, to the end they might not live. 

20 In which time Moses v was born, and was w ex- 
ceeding fair, and nourished up in his father's house 
three months : 



331 

A. M. 4035. 
A. D. 31. 



i Ge.21.l..4 
j Ge.25.26. 



k Ge.29.32, 



1 Ge.TT.28. 
Ps.lO£J.n 



m Ge.39.2, 
21, 

n Ge.41.40. 

o Ge.4l.54. 

p Ge.42.1,2. 

q Ge.45.4,16 

r Ge.46.27. 
De. 10.22. 

s Jos.24.32. 

t Ex. 1.7.. 9. 
u Ex. 1.22. 



v Ex.2.2, 
&c. 



w or, fair to 
God. 



Ver. 13. Joseph. — Irr Joseph, says Preb. Toivnsend, we see a man, wise , in- 
nocent, and great, hated by his brethren, and sold for a slave to heathen Egyp- 
tians. In his humiliation he was exalted. Heathens to whom he had been 
given over, bowed the knee before him— his own family were preserved from 
perishing— he became the saviour of all — administering to them bread, the em- 
blem of life ; and to him every knee bowed, both of his own kindred and of 
strangers. He was tempted, and triumphed ; he was persecuted and imprison- 
ed under a malicious and false accusation ; lie was not actually crucified, but 
he suffered with two malefactors, and promised life to one of them, and deliver- 
ed himself by the Divine Spirit that was given to him. He was seen twice by 
his brethren : the first time they knew him not, but the second he was made 
known unto them. 

Ver. 14. Threescore and fifteen.— Tin the Hebrew text, the number of per- 
sons is threescore and ten; but Stephen quotes from the Septuagint, w y hich 
adds the Jive sons of Ephraim and Manasseh to the account. )—Bagster. 

Ver. 16. That Abraham bought.— -[Of the two burying places of the patri- 
archs, one was at Hebron, the cave and field which Abraham purchased of 
Ephron the Hittite, (Gen. xxiii. 16, &c.;) the other in Sychem, which Jacob 
(not Abraham) bought of the sons of Emmor, (Gen. xxxiii. 19.) To remove 
this glaring discrepancy, Markland interprets para, from, as it frequently sig- 
nifies with a genitive, and renders, "And were carried over to Sychem ; and 
afterwards from among the descendants of Emmor, the father, or son, of Sy- 
chem, they were laid in the sepulchre which Abraham bought for a sum of 
money." This agrees with the account which Josephus gives of the patri- 
archs ; that they were carried out of Egypt, first to Sychem. and then to He- 
bron, where they were buried.] — Bagster. 

Ver. 20. Moses— The illustrious legislator and prophet of the Hebrews, who 
led the Israelites to the borders of the promised land. — Exceeding fair.— 



332 



ACTS, VII. 



.1 



A M. 4035, 
A. D. 31. 



x Fjc.2.10. 



y Lu.24.19. 



p he was of 
great abi- 
lities. — 
Eminent 
for his ta- 
lent in 
discourse, 
and for 
the pru- 
dent and 
successful 
conduct 
of affairs. 



z Ex.2.11, 

&c. 



a or, Now. 



t Ex.3.2, 



c Mat.22.32 
He.11.16 



d Jos.5.15. 
Ec.5.1. 



e Ex.14.19. 
Nu.20.16. 



f Ex.c.7.8, 
9,10,11,14. 



21 And when he was cast out, Pharaoh's daughter 
took him up, and x nourished him for her own son. 

22 And Moses was learned in all the wisdom of the 
Egyptians, and i was mighty in /? words and in deeds. 

23 And z when he was full forty years old, it camo 
into his heart to visit his brethren the children of Israel. 

24 And seeing one of them suffer wrong, he defended 
him, and avenged him that was oppressed, and smote 
the Egyptian : 

25 a For he supposed his brethren would have under- 
stood how that God by his hand would deliver them : 
but they understood not. 

26 And the next day he showed himself unto them 
as they strove, and would have set them at one again, 
saying, Sirs, ye are brethren ; why do ye wrong one 
to another? 

27 But he that did his neighbour wrong thrust him 
away, saving, Who made thee a ruler and a judge 
over us ? 

28 Wilt thou kill me, as thou didst the Egyptian 
yesterday? 

29 Then fled Moses at this saying, and was a stranger 
in the land of Madian, where he begat two sons. 

30 And .b when forty years were expired, there ap- 
peared to him in the wilderness of mount Sina an 
angel of the Lord in a flame of fire in a bush. 

31 When Moses saw it, he wondered at the sight: 
and as he drew near to behold it, the voice of the 
Lord came unto him, 

32 Saying, I am the c God of thy fathers, the God of 
Abraham, and the God of Isaac, and the God of Jacob. 
Then Moses trembled, and durst not behold. 

33 Then said the Lord to him, Put doff thy shoes 
from thy feet : for the place where thou standest is 
holy ground. 

34 1 have seen, I have seen the affliction of my people 
which is in Egypt, and I have heard their groaning, 
and am come down to deliver them. And now come, 
I will send thee into Egypt. 

35 This Moses whom they refused, saying, .Who 
made thee a ruler and a judge? the same did God 
send to be & ruler and a deliverer by the hand of the 
e angel which appeared to him in the bush. 

36 He brought them out, after f that he had showed 



"Fair to God;" where the name of God is considered as an adjective, and 
might perhaps be rendered " divinely fair." See Exod. ii. 2. 

Ver. 22. All the wisdom of the Egyptians.— This may be fairly inferred, 
from his being educated as the son of Pharaoh's daughter. See Heb. xi. 24. 

Ver. 23. Forty years old.— f .This was a general tradition among the Jews :■— 
" Moses was forty years in Pharaoh's court, forty years in the land of Midian, 
and forty years he served Israel."]— Bagster. 

Ver. 29. Madian— Or, " Midian." Ex. ii. 16. 

Ver. 30. Mount Sina— Or "Sinai." See Ex. iii. 2, &c; called also Horeb, 
a famous mountain of Arabia the Rocky, thought to be about 10,000 feet in 
height. , " 

Ver. 34. I have seen.— [Literally, " Seeing I have seen ;" a Hebraism for I 
have surely seen." This varies considerably from the Septuagint, and also 
from the Hebrew ; but. gives the general meaning very clearly and faith- 
fully.]— Bagster. 



\\ 



^J 



7=:cn 



ACTS, VII. 



3i3 



wonders and signs in the land of Egypt, and m the 
Red sea, and in the wilderness forty s years. 

37 IT This is that Moses, which said h unto the child- 
ren of Israel, A prophet shall the Lord your God raise 
up unto you of your brethren, i like unto me; him 

38 This k is he, that was in the church in the wilder- 
ness with the angel i which spake to him m in the 
mount Sina, and with our fathers : who n received 
the lively oracles to give unto us : 

39 To whom our fathers would not obey, but thrust 
him from them, and in their hearts turned back again 
into Egypt, 

40 Saying p unto Aaron, Make us gods to go before 
us : for as for this Moses, which brought us out of 
the land of Egypt, we wot not what is become of him. 

41 And they made a calf ^in those days, and offered 
sacrifice unto the idol, and rejoiced in the works of 
their own hands. 

42 Then God turned, and gave T them up to worship 
the s host of heaven ; as it is written * in the book of 
the prophets, O ye house of Israel, have ye offered to 
me slain beasts and sacrifices by the space of forty 
years in the wilderness 1 

43 Yea, ye took up the tabernacle of Moloch, and 
the star of your god Remphan, figures which ye made 
to worship them : and I will carry you away beyond 
Babylon. 

44 IT Our fathers had the tabernacle of witness in 
the wilderness, as he had appointed, u speaking unto 
Moses, that v he should make it according to the 
fashion that he had seen. 

45 Which w also our fathers x that came after brought 
in with Jesus into the possession of the Gentiles, 
whom y God drave out before the face of our fathers, 
unto the days of David ; 

46 Who found favour z before God, and desired a to 
find a tabernacle for the God of Jacob. 

47 But Solomon b built him a house. 

48 c Howbeit the Most High dwelleth not in temples 
made with hands ; as saith the prophet, 

49 Heaven d is my throne, and earth is my footstool : 
what house will ye build me ? saith the Lord : or 
what is the place of my rest ? 



A. M. 4035. 
A. D. 31. 



g Ex.16.35. 

1) De.13.15, 
J 3. 
c.3.22. 

i or, as my- 
self. 

j Mat. 17.6. 

k He.2.2. 

1 Is.63:9. 
Ga.3.19. 

v.. Ex. 19.3, 
17. 

n De.5.27, 
31. 
Jn.1.17. 

o Ro.3.2. 

p Ex.32. 1. 

q De.9.16. 
Pd.106.19, 
20. 

r Ps.81.12. 

s De.4.19. 
2Ki.17.l6. 
J e. 19. 13. 

t Am.5.25, 
26. 

u or, who 

spake. 

v Ex.25.40. 
26.30. 
He. 8. 5. 

w Jos.3.14. 

x or, 

having 
received. 

y Ne.9.24, 
Ps.44.2. 
78.56. 

z lSa.16.1. 

a 1 Ch.22.7. 

b I Ki.6.1, 
&c. 
8.20. 

c 1 Ki.8.27. 
c. 17.24. 

d Is.66. $~ 



Ter. 38. This is he.— Compare Ex. xix. 19, 20. • 

Ver. 40. Wot not— i. e. " Know not." 

Ver. 43. Moloch.— A heathen deity worshipped by th 

principal sacrifices were human victims. Remphan. 

Saturn. Babylon.— [In the passage of Amos, to which Stephen refers, it is 

beyond Damascus; but as Assyria and Media, to which they were carried 



Ammonites, whose 
The Coptic name of 



I 



were not only beyond Damascus, but beyond Babylon itself, he states that 
fact, and thus fixes more precisely the place of their captivity.]— Bagster. 

Ver. 45. Brought imoith Jesus — Meaning Joshua.— - — Into the possession 
of the Gentiles — i. e. into Canaan, then in possession of the Canaanites. 

Ver. 49. Heaven is niy throne. — Intimating that he was under no obligation 
to them for their temple, though it had been as splendid as that of Solomon ; 
nor must they trust to it for protection, since it was built by human hands, and 
might be shivered to atoms in a moment, by Him who made "the earth his 
footstool." 



FF 



si 



334 



ACTS, VII. 



A. M. 4035. 
A. D. 31 

e Ex;329. 
ls.4d.4. 

f Le.26.41. 
Je.9.26. 
Ro.2.23, 
29. 

g 2Cb.35.16 
lTh.2.15. 

h c.3.14. 

i Ga^.19. 

j c.5.33. 

k c.6.5. 

1 fbe.1.1. 

rnDa.7.13. 

n Lu.4.29. 
He. 13. 12. 
13. 

o c.6.13. 

p c.8.1,3. 

22.20. 

q Ps.31.5. 
Lu.23.46. 

r Mat.5.44. 
Lu.23.34. 



50 Hath not my hand made all these things ? 

51 Ye e stiff-necked and f uncircumcisedin heart and 
ears, ye do always resist «the Holy Ghost: as your 
fathers did, so do ye. 

52 Which s of the prophets have not your fathers 
persecuted ? and they have slain them which showed 
before of the coming of the h Just One ; of whom ye 
have been now the betrayers and murderers : 

53 Who have received the law by i the disposition of 
angels, and have not kept it. 

54 IF When they heard these j things, they were cut 
to the heart, and they gnashed on him with their teeth. 

55 But he, being k full of the Holy Ghost, looked up 
steadfastly into heaven, and saw the glory of God, 
and Jesus standing on the right hand of God, 

56 And said, Behold, I see the i heavens opened, and 
m the Son of man standing on the right hand of God. 

57 Then they cried out with a loud voice, and stop- 
ped their ears, and ran upon him with one accord, 

58 And cast n him out of the city, and stoned him: 
and the witnesses ° laid down their clothes at a young 
man's feet, whose name was p Saul. 

59 And they stoned Stephen, calling upon God, and 
saying, Lord Jesus, receive q my spirit. 

60 And he kneeled down, and cried with a loud voice, 
Lord, r lay not this sin to their charge. And when he 
had said this, he fell asleep. 



Ver. 51. Uncircumcised in heart and ears. — To circumcise the heart, is to 
remove its obduracy; Ezek. xxxvi. 26. To circumcise the ears, is to remove 
the backwardness in men to attend to divine tilings : it is compared to remov- 
ing the hardened wax, which sometimes destroys the hearing. To circumcise 

these, is to give " the hearing ear, and the understanding heart." Ye do al- 

ivays resist.— Sinners resist and provoke the Holy Spirit, and Christians grieve 
him. Gen. vi. 3. 

Ver. 53. By the disposition of angels. — Wesley, "by the ministration of 
angels." Doddridge, "through ranks of angels." .See Gal. iii. 19. 

Ver. 54. Cut to the heart. — The same word which is used in ch. v. 33, with 
the words, " to the heart," inserted in the original, which in the former pas- 
sage have been supplied. 

Ver. 56. Opened.— The vision which Stephen had of the Lord Jesus, we 
consider of a nature similar with those of the prophets Isaiah and Ezekiel, 
and certainly intended for his support and encouragement in the hour of death ; 
and it is remarkable that, in this instance, the Lord Jesus is not represent- 
ed in the usual posture of sitting, but as standing, as if in the act of inter- 
cession ; or, perhaps, as intimating to the dying martyr, that he Avas ready to 
receive the precious deposit he was committing to his hands. . 
^ Ver. 59. They stoned Stephen. — Dr. Lardner, whose opinion we have be- 
fore cited, John xviii. 3!, considers this and all other similar instances, as 
riotous and unlawful acts. He says, " The Jewish people, at this time, seem 
to have made no scruple of stoning a man immediately, without any trial." 
Mr Milr.er accounts for their conduct in the following manner. Ho says, 
" Pilate having been disgraced, Judea seems at this time to have been without 
a procurator ; and Vitellius, the governor of Syria, was a man of great mode- 
ration toward the Jews .... who were now left to themselves, at least 

in religious concerns, and Stephen was their first Christian victim." Lord 

Jesus, receive my spirit.—"' Now here is adying martyr, who is expressly said 
to ' be filled with the Holy Ghost,' and to enjoy the vision of the heavenly 
world, and of Ihe Saviour who was there ; in his last moments, too — on the 
very verge of eternity ; here is such a martyr, committing his departing spirit 
into the hands of the Lord Jesus, in the very same language and with the same 
confidence, with which Jesus, when expiring upon the cross, committed his 
spirit inlo the hands of the Father. This expiring disciple also, implores for- 
giveness for his murderers. Of whom does he implore it? Of the same Lord 
Jesus. Can a departing spirit be intrusted to any being, and the forgiveness of 



ACTS, VIII. 



335 



CHAPTER VIII. 

1 By occasion of the persecution in Jerusalem, the church being planted in Sa- 
maria, 5 by Philip the deacon, who preached, did miracles, and baptized 
many, among the rest Simon the sorcerer, a great seducer of the people : 
14 Peter and John come to confirm and enlarge the church : where, by prayer 
and imposition of hands guiiig the Holy Ghost, 18 when Simon would have 
bought t e like power of them, 20 Peter sharply reproving his hypocrisy, and 
covetousness and exhorting him to repentance, together with John preaching 
the w ord of the Lord, return to Jerusalem. 26 But the angel sendeth Philip 
to teach, and bantize the Ethiopian eunuch. 

AND a Saul was consenting unto his death. And 
at that time there was a great persecution against 
the church which was at Jerusalem ; and they were 
all scattered h abroad throughout the regions of Judea 
and Samaria, except the apostles. 

2 And devout men carried Stephen to his burial, and 
made great lamentation over him. 

3 As for Saul, he c made havoc of the church, enter- 
ing into every house, and haling men and women, 
committed them to prison. 

4 Therefore they that were scattered abroad went 
every where preaching the word. 

5 Then Philip d went down to the city of Samaria, 
and preached Christ unto them. 

6 And the people with one accord e gave heed unto 
those things which Philip spake, f hearing and seeing 
the miracles which he did. 

7 For 'unclean spirits, crying with loud voice, came 
out of many that were possessed with them: and 
many taken with h palsies, and that were i lame, were 
healed. 

8 And there was great joy in that city. 

9 IT But there was a certain man, called Simon, which 
befo retime in the same city used 3 sorcery ; and be- 
witched the people of Samaria, giving out k that him- 
self was some great one : 



a. m. 40:-$. 

A. D. 32. 



CHAP. 8. 



a c.758. 



b all..* 



,c c.26.10,11 
Ga.1.13. 



d c.6.5. 

e 2Ch.30.l2 
f J n. 4.41 ,42 

g Ma. 18 17. 



h Ma.2.%. 

11. 

c.9.33,34. 

i Mat 11. 5. 



j c.13.6. 

Re. 22. 15. 



k c.5.36. 
2Ti.3.2,5. 



sin be expected of him, who has not omnipotence and supreme authority? 
And can a dying martyr, with his eyes fixed on the very virion of God, and his 
soul filled with the Holy Ghost, ask and pray amiss ?" — Stuart's Letters. 

Chap VIII. Ver. I. And Saul.— [This clause evidently belongs to the con- 
clusion of the preceding chapter : there is scarcely a worse division of chap- 
ters than this.]— Bagster. 

Ver. 3. lie made havoc of the church. — The word which our translators 
have rendered " made havoc," properly signifies to ravage as a wild beast. It 
is thus used in the Septuagint, Dan. vi. 22, of lions ; and in Ps. lxxix. 14, of the 
wild boar.— Townsend. 

Ver. 4. Every where preaching.— Thus the wrath of man fulfilled the pur- 
poses of God ; and the very means used to suppress the gospel contributed to 
its wider propagation. 

Ver. 5. The city of Samaria.— [Rather, "To a city of Samaria," for the 
pity of Samaria had been utterly destroyed by Hyrcanus, and the city built by 
Herod on its site was called Augusta, in honour of Augustus. Samaria com- 
prised the tract of country formerly occupied by the tribes of Ephraim and Ma- 
nasseh west of Jordan, lying between Judea and Galilee ; beginning, says Jo- 
sephus, at Ginea in the great plain, and ending at the toparchy of Acraba- 
teni.]— Bagster. 

Ver. 7. Unclean spirits, crying, &c. — Compare Mat. x. 1. Mark iii. 11, &c. 

Ver. 9. And bewitched— Rather, " astonished." This is the same word that, 
in ver. 13, is rendered, "wondered," and implies, that he excited great asto- 
nishment, as magicians and conjurors are wont to do. Simon was affected by 
Philip's miracles, as the people had been by Simon's wonders ; and perhaps 
thought him a practitioner in the same art, but of higher attainments. See ver. 

19. Some great one. — Probably wishing it to be understood, that lie was the 

Messiah, in opposition to Jesus. Some of the fathers say, that to different 

characters he represented himself under the names of the three persons of the 

ll =g 



335 



ACTS, VIII. 



A. M. 4033. 
A. D. 32. 



10 To whom l they all gave heed, from the least to 
the greatest, saying, This man is the great power 

> of God. 

11 And to him they had regard, because that of long 
time he had bewitched m them with sorceries. 

12 But when they believed "Philip preaching the 
things ° concerning the kingdom of God, and the name 
of Jesus Christ, they were baptized, both men and 
women. 

13 Then Simon himself believed also : and when he 
was baptized, he continued with Philip, and wondered, 
beholding the p miracles and signs which were done. 

14 IT Now when the apostles which were at Jeru- 
salem heard that Samaria had received the word of 
God, they sent unto them Pe'.er and John : 

15 Who, when they were come down, prayed for 
them, that they might receive the Holy Ghost : 

16 (For as ^yet he was 1 alien upon none of them: 
only they were r baptized in the name of the Lord 
Jesus.) 

17 Then laid s they their hands on them, and they re- 
ceived the Holy Ghost. 

18 IT And when Simon saw that through laying on 
of the apostles' hands the Holy Ghost was given, he 
offered them i money, 

19 Saying, Give me also this power, that on whom- 
soever I lay hands, he may receive the Holy Ghost. 

20 But Peter said unto him, Thy money perish with 
thee, because u thou hast thought that the gift v of 
God may be purchased with money. 

21 Thou hast neither part w nor lot in this matter : 
for x thy heart is not right in the sight of God. 

22 Repent therefore of this thy wickedness, and pray 
God, if y perhaps the thought of thy heart may be 
forgiven thee. 

Trinity: but this, we conceive, must have been after his apostacy. See Doad 
ridge. 

Ver. 13. Then Simon.— [This Simon was probably, as several learned men 
suppose, the same who is mentioned by Joscphus, as persuading Drusilla to 
leave her husband, and live with Felix.]— Bagster. 

Ver. 16. Baptized in the name of the Lord Jesus.— So ch. ii. 38. Comment- 
ators are not agreed whether this is an abridged form of expression, instead 
of naming the three persons of the Trinity : or an abridged form of adminis- 
tering the ordinance to Jews, who had already been initiated into the doc- 
trine of the Trinity in the Old Testament. It is observable, that where the 
command is given to baptize in the name of the three persons, it seems to haw 
particular reference to the Gentiles — " all nations." Mat. xxviii. 19. 

Ver. 19. Give me also this power.— " From this infamous attempt [of Si- 
mon] to bargain for the power of conferring the Holy Spirit, (says Scott,) all 
mercenary contracts for church benefices, and other methods of turning the 
concerns of religion into a lucrative trade, are called Si?no?iy ; of which thi-rc 
have been, and are, a great variety of species ; and will be, so long as men 
continue covetous and ambitious, and verily suppose that gain is godliness." 

Ver. 20. Thy money perish with thee.— Doddridge, " Thy money so with 
thee to destruction." Not an imprecation^ wishing it might do so, which he 
knew to be impossible, but an expression of alarm and danger. See note on 
Mark ii. 7. 

Ver. 22. If perhavs.— This expression is thought to intimate, in Peter, a fear 
lest Simon should have committed the unpardonable sin — the sin against the 
Holy Ghost. See 1 John v. 16. That he was ever truly converted, we have no 
account ; indeed, on the contrary, ecclesiastical history describes him as having 
become decidedly an apostate, and bitter enemy to the gospel. 



n ver.37. 
c.2.41. 

o c.1.3. 

p signs and 
great 
miracles 

q c.19.2. 

r c.2.33. 
10.48. 
19.5,6. 
1 Co. 1.13. 

s c.6.6. 
He.6.2. 

t lTi.6.5. 

u 2Ki.5.15, 
16. 
Mat. 10.8. 

v c. 10.45. 
11.17 

wJos.22.25. 

x Ps.78.36, 
37. 
Eze.14.3. 



y Da.4.27. 
2 Ti.2.25. 



ACTS, VIII. 



33? 



23 For I perceive that thou art in the gall of z bitter- 
ness, and in the bond a of iniquity. 

24 Then answered Simon, and said, Pray b ye to the 
Lord for me, that none of these things which ye have 
spoken come upon me. 

25 And they, when they had testified and preached the 
word of the Lord, returned to Jerusalem, and preach- 
ed the gospel in many villages of the Samaritans. 

26 TT And the angel of the Lord spake unto Philip, say- 
ing, Arise, and go toward the south unto the way that 

foeth down from Jerusalem unto c Gaza, which is 
esert. 

27 And he arose and went : and, behold, a man of 
d Ethiopia, a e eunuch of great authority under Can- 
dace queen of the Ethiopians, who had the charge of all 
her treasure, and had come f to Jerusalem for to 
worship, .... 

28 Was returning, and sitting in his chariot read 
Esaias the prophet. 

29 Then s the Spirit said unto Philip, Go near, and 
join thyself to this chariot. 

30 And Philip ran thither to him, and heard him read 
the prophet Esaias, and said, Understandest h thou 
what thou readest 7 

31 And he said, How i can I, except some man should 
j guide me ? And he desired Philip that he would come 
up and sit wi*h him. 

32 The pl&ce of the scripture which he read was 
k this, He was led as a sheep to the slaughter; and 
like a lamb dumb before his shearer, so opened he not 
his mouth : 

33 In his humiliation his judgment was taken away: 
and who shall declare his generation ? for his life is 
taken from the earth. 



A. M. 4036. 
A. D. 32. 



z Je.4.18. 
He. 12.15. 



a Ps.116.18. 
Pr.5.22. 
Is. 28.22. 



b Ex.8.8. 
Nu.21.7. 
1 Ki.13.6. 
Job 42.8. 
Ja.5.16. 



c Jos. 15.47. 
d Zep.3.10. 
e Is.56.3 5. 



f 2 Ch.6.32, 
33. 



g Is.65.24. 
Ho.6.3. 



h Mat. J 3. 
23,51. 
Ep.5.17. 



i Ro.10.14 

j Ps.25.9. 

k Is.53.7,8 



Ver. 23. The gall of bitterness.— This is bitterness, or misery itself. The 

bond of iniquity — Is slavery to lust, particularly the lust of covetousness, call- 
ed the lust of the eye. (I John ii. 16.) The bond of iniquity is explained 
by Ham?nond of a league with Satan, probably referring to the magical arts 
which he had practised. 

Ver. 24. None of these things.— Peter probably enlarged upon the awful con- 
sequences Simon might expect. 

Ver. 26. Which is desert— i. e. the way through the desert, or wilderness of 
Judea. Doddridge. [It is probable, that we should refer desert, not to Gaza, 
but to the io ay ; though Gaza was situated at the entrance of the desert, and 
the ancient city was in ruins, being destroyed by Alexander. Strabo, 1. xvi.]— 
Bagster. 

Ver. 27. A eunuch.— A term of office. See note on Gen. xxxvii. 36. Can- 
dace, queen of the Ethiopians. — " Candace" is said to be a name common to 

the Queens of Ethiopia, as Caesar was of the Roman emperors. Ethiopia, 

-from Aithomai, to burn, and ops, the face. The Ethiopia here mentioned is 
upper Ethiopia, or Habesch, lying south of Eygpt, on the Nile, and including 
the island Meroe. 

Ver. 30. Heard him read. — A late respectable traveller, in allusion to this 
very passage, remarks, that in Syria " they usually go on reading aloud, with a 
kind of singing voice ; moving their heads and bodies in time, and making a 
kind of monotonous cadence at regular intervals." Jowetfs Christian Re- 
searches. The ancient chariots were generally open, like our common chaises. 

Ver. 33. In his humiliation his judgment was taken atoay. — This, which 
is quoted from the Septuagint version of these verses, seems to mean, " In his 
degraded state, justice was denied :" but compare Isaiah as abovu. Prebend. 
Toiunsend proposes a change in the punctuation of the original, connecting 
verses 32 and 33 thus : — " Like a lamb dumb before Ms shearer, so opened he 



29 



338 



ACTS, IX. 




A. M. 4036. 
A. D. 32. 

1 Lu.24.27. 
mc. 13.28. 
n c.ro.47. 



o Ma. 16. 16. 
ver. 12. 



p Jn.11.27. 
1 Co. 12.3. 
Un.4.15. 



q lKi.18.12. 
Eze.3.12, 
14. 



r Ps.119.14, 
111. 



CHAP. 9. 



A. M. 4037. 
A. D. 33. 



a c.8.3. 
Ga.1.13. 



b the way. 
c 1 Co.15.8. 



34 And the eunuch answered Philip, and said, I pray 
thee, of whom speaketh the prophet this 1 of himself, 
or of some other man ? 

35 Then Philip opened his mouth, and hcgan I at the 
same scripture, m and preached unto him Jesus. 

36 And as they went on their way, they came unto a 
certain water: and the eunuch said, See, here is 
water ; what doth n hinder me to be baptized ? 

37 And Philip said, If °thou believest with all thy 
heart, thou mayest. And he answered and said, I 
p believe that Jesus Christ is the Son of God. 

38 And he commanded the chariot to stand still : and 
they went down both into the water, both Philip and 
the eunuch ; and he baptized him. 

39 And when they were come up out of the water, the 
Spirit of the 9 Lord caught away Philip, that the 
eunuch saw him no more : and he went on his way 
r rejoicing. 

40 But Philip was found at Azotus : and passing 

through he preached in ail the cities, till he came to 

Cesarea. 

CHAPTER IX. 

1 Saul, going towards Damascus, 4 is stricken clown to the earth, 10 is called to 
the apostleship, 18 and is baptized by Ananias. 20 He preacheth Christ 
boldly. 23 The Jews lay wait to kill him : 29 so do the Grecians, but he es- 
capeth both. 31 The church having rest, Peter healeth Eneas cf the palsy, 
36 and restoreth Tabitha to life. 

A ND Saul, yet a breathing out threatenings and 
-£*• slaughter against the disciples of the Lord, went 
unto the high priest, 

2 And desired of him letters to Damascus to the syna- 
gogues, that if he found any of b this way, whether 
they were men or women, he might bring them bound 
unto Jerusalem. 

3 And c as he journeyed, he came near Damascus : 
and suddenly there shined round about him a light 
from heaven : 



not his mouth because of affliction ; and his just judgment was taken away." 
The learned reader will judge of this matter for himself. See New Test. Arr. 

Ver. 37. And Philip said, &e. — This verse is omitted in many (including 
the best) MSS., and Griesbach and other critics consider it only as a marginal 
eloss brought into the text. So Boothroyd : but Beza and Doddridge think 
it too important to be omitted ; and Whitby suggests the probability of its 
being first omitted by some who approved of delaying baptism as long as pos- 
sible. 

Ver. 38. Both into the water— Doddridge says — " Considering how frequent 
bathing was in those hot countries, it is not to be wondered that baptism was 
generally administered by immersion, though I see no proof that it was essen- 
tial to the institution." And the candid Lardner says, " I do not see any pioof 
that the Eunuch was baptized by immersion." How differently men view the 
same facts and circumstances ! 

Ver. 40. Azotus— i. e. Ashdod, more than thirty miles from Gaza from 
whence he preached in all the cities along the coast of the Mediterranean. 

Chap. IX. Ver. 1. Breathing out threatenings and slaughter— A. strong 
'i poetical expression. So Homer speaks of breathing rage, and Theocritus of 
I j breathing slaughter See Orient. Lit. No. 1397. 

Ver. 2. Letters to Damascus.— The Jews to this day are said to correspond 
with their brethren through most parts of the world ; much more at tins time, 
when the authority of the Sanhedrim seems to have extended more or less to 
all their brethren. Damascus is thought to be the oldest city on the globe. 
It is first mentioned Gen. xiv. 15, and now called Demesk. . 

Ver. 3. Near Damascus.— -It is impossible to calculate the length of this 
journey without accurately knowing the road he went. Doddridge supposes 



Ibrrr: 



r* 



ACTS, IX. 



339 ]j 



4 And he fell to the earth, and heard a voice say- 
ing unto him, Saul, Saul, why persecutest thou 
dme? 

5 And he said, Who art thou, Lord ? And the Lord 
said, I am Jesus whom thou persecutest : it is hard 
for thee to kick e against the pricks. 

6 And he trembling and astonished said, Lord, what 
f wilt thou have me to do 1 And the Lord said unto 
him, Arise, and go into the city, and it shall be told 
thee what thou must do. 

7 And the men which journeyed with him stood 
speechless, hearing a voice, = but seeing no man. 

8 And Saul arose from the earth; and when his eyes 
were opened, he saw no man : but they led him by 
the hand, and brought kim into Damascus. 

9 And he was three days without sight, and neither 
did eat nor drink. 

10 IT And there was a certain disciple at Damascus, 
named h Ananias; and to him said the Lord in a 
vision, Ananias. And he said, Behold, I am here, Lord. 

11 And the Lord said unto him, Arise, and go into 
the street which is called Straight, and inquire in the 
house of Judas for one called Saul, of Tarsus : for, 
behold, he prayeth, 

12 And hath seen in a vision a man named Ananias 
coming in, and putting his hand on him, that he might 
receive his sight. 

13 Then Ananias answered, Lord, I have heard by 
many of this i man, how much evil he hath done to 
thy saints at Jerusalem : 

14 And here he Jhath authority from the chief priests 
to bind all that call k on thy name. 



k. M. 4037. 
A. D. 33. 

J Mat.25. 

40,45. 



j e.£39. 



f c.16.30. 



s Du.10.7. 



h c.22.12. 



i lTi.1.13. 



j ver.21. 



k 1 Co.1.2. 
2 Ti.2.22. 



it to havo been 150 miles, and it might be more. A great way to bring his 
prisoners, as he proposed, verse 2. 

Ver. 4. And heard a voice. — It is only here said that Saul saw a lieht from 
heaven, and heard a voice : but as he twice asserts that he did see the Lord, 
(1 Co. xi. 1 ; xv. 8.) it is most reasonable to conclude that it was at this time. 
Another appearance of the Lord Jesus to him is mentioned chap, xxiii. 11, but 
this is calculated to have been after he had written the first Epistle to the Co- 
rinthians, and therefore cannot be here referred to. 

Ver. 5. It is hard for thee to kick against the pri£ks— Or " goads." Com- 
pare De. xxxii. 15. 1 Sam. ii. 29. As this sentence is wanting in many MSS., 
and some versions, it is omitted by Griesbach, who supposes it taken from 
chap. xxvi. 14. 

Ver. 7. Hearing a voice.— Boothroyd, "a sound," (as phone is often ren- 
dered,) but' not distinguishing the words. — Thus were our Lord's words, in 
reference to another case, here fulfilled; "one was taken and another 
left." And thus it is to this day in our worshipping assemblies: many per- 
sons may sit under the same means of grace ; one may be converted while 

Now, to whatever we may attribute this, the 
Paul himself, refers the cause to divine grace, 
By the grace of God, I am what I am." (1 Co. 



many others receive no benefit. 
Scripture, and particularly St. 
" Who maketh thee to differ ?- 
iv. 7 ; xv. 10.) 

Ver. 8. They led hirn—i. e. his attendants. 

Ver. 11. Called Straight.— This street is still existing, and was visited lately 
by Mr, Barker, one of the agents of the Church Missionary Society.— [The 
street called Straight, says Maundrell, " is about half a mile in length, run- 
ning from cast to west through the city. It being narrow, and the houses 
jutting out in several places on both sides, you cannot have a clear prospect 
of its length and straightness. In this street is shown the house of Judas, 
with whom Paul lodged ; and in the same house is an old tomb, said to be 
Ananias'*. "]— Bagsier. Saul, of Tarsus— -The inhabitants of this city are 



340 



ACTS, IX. 



1 



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1 c.13.2. 
Ro.l.l. 
lCo.15.10. 
Ga.1.15. 
Ep.3.7,8. 

mRo.ll.13. 
Ga. 2.7,8. 

a c.25.23, 
&c. 

o c.28.17, 
&c. 

p c.20.23. 
2 Co. 11.22 
..27. 

2T1.1.11, 
12. 

q c.8.17. 

r c.2.4. 

s c.26.20. 
Ga.1.17. 

t Ga.1.13. 
23. 

u c.8.3. 

v Ps.84.7. 

wc-18.28. 

A. M. 4040. 
A. D. 36. 

x c.23.12. 

25.3. 

y 2Co.ll. 
26, &c. 
Ps.21.ll, 
37. 
32.33. 

z Jos.2.15. 
a Ga.1.18. 



15 But the Lord said unto him, Go thy way : for l he 
is a chosen vessel unto me, to bear my name before 
m the Gentiles, and "kings, and the "children of 
Israel : 

16 For I will show him how great things he must 
suffer Pfor my name's sake. 

17 And Ananias went his way, and entered into the 
house ; and putting c i his hands on him said, Brother 
Saul, the Lord, even Jesus, that appeared unto thee in 
the way as thou earnest, hath sent me, that thou might- 
est receive thy sight, and r be filled with the Holy 
Ghost. 

18 And immediately there fell from his eyes as it had 
been scales: and lie received sight forthwith, and 
arose, and was baptized. 

19 And when he had received meat, he was strength- 
ened. Then was Saul certain days with the disciples 
which were at s Damascus. 

20 And straightway he preached Christ in the syna- 
gogues, that he is the Son of God. 

21 But all that heard him twere amazed, and said; 
Is not this he u that destroyed them which called on 
this name in Jerusalem, and came hither for that in- 
tent, that he might bring them bound unto the chief 
priests ? 

22 But Saul increased the more in strength, v and 
confounded the w Jews which dwelt at I)amascus, 
proving that this is very Christ. 

23 TT And after that many days were fulfilled, the 
Jews took counsel x to kill him : 

24 But their laying wait was known of Saul. And 
they watched f the gates day and night to kill him. 

25 Then the disciples took him by night, and let z him 
down by the wall in a basket. 

26 IT And when Saul was come to a Jerusalem, he 
assayed to join himself to the disciples : but they were 
all afraid of him, and believed not that he was a 
disciple. 



described by Strabo, as remarkable for their attachment to literature and 
polite learning. Orient. Lit. No. 1402. 

Ver. 15. Gentiles.— Hammond and Doddridge, "Nations." It was not yet 
understood that the gospel was to be preached to the uncircumcised Gentiles r 
and yet the thing had been so plainly intimated in our Lord's command to 
preach it to " all nations," and to " every creature," that it seems strange it 
was not. 

Ver. 17. Putting his hands on torn.— It was the custom anions 1 he ancients 
to lay (heir hands gently on any person on whom they conferred their blessing, 
or any benefit— as bero recovery of sight. See Mat. xix. 13. Mark viii. 23. 

Ver. 18. Scales.— Perhaps the external coat of the eye, shrivelled by the 
splendour of the light which struck him down.— Taylor's Expos. 

Ver. 24. Watched the gates.— If by these are meant the gates of the city, it 
seems to intimate that the conspirators were numerous, for the city was very 
large, and had many gates : but perhaps the gates here mentioned were those 
which inclosed the house where he lodged. See chap. xii. 13. 14, 

Ver. 25. Let him down by the ivall.—ln 2 Co. xi. 32, it is added, " through a 
window ;" so that the case seems very like that of the Hebrew spies. Josh, 
ii. 15. — I Mawidrel.l states, that after visiting the place of vision, " about half 
a mile distant from the city eastward," they returned to the city, and " were 
shown the gate where St. Paul was let down in a basket. This gate is at 
present walled up, by reason of its vicinity to the east gate, which renders it 
of little use."]—Bagster. 



ACTS, IX. 



i^rri 



341 



27 But b Barnabas took him, and brought him to the 
apostles, and declared unto them how he had seen the 
Lord in the way, and that he had spoken to him, and 
how he had preached boldly c at Damascus in the name 
of Jesus. 

28 And he was with them coming in and going out at 
Jerusalem. 

29 And he spake boldly in the name of the Lord 
Jesus, and disputed against the Grecians : but they 
d went about to slay him. 

30 Which when the brethren knew, they brought him 
down to Cesarea, and sent him forth to Tarsus. 

31 Then e had the churches rest f throughout all Judea 
and Galilee and Samaria, and were £ edified; and 
walking hin the fear of the Lord, and in the i comfort 
of the Holy Ghost, were j multiplied. 

32 TT And it came to pass, as Peter passed through- 
out all quarters, he came down also to the saints 
which dwelt at Lydda. 

33 And there he found a certain man named Eneas, 
which had kept his bed eight years, and was sick of 
the palsy. 

34 And Peter said unto him, Eneas, Jesus Christ 
maketh k thee whole : arise, and make thy bed. And 
he arose immediately. 

35 And all that dwelt in Lydda and i Saron saw him, 
and turned m to the Lord. 

36 IF Now there was at Joppa a certain disciple 
named Tabitha, which by interpretation is called 
n Dorcas: *his woman vyas full °of good works and 
alms-deeds which she did. 

37 And it came to pass in those days, that she was 
sick, and died : whom when they had washed, they 
laid her in an upper chamber. 

38 And forasmuch as Lydda was nigh to Joppa, and 
the disciples had heard that Peter was there, they sent 



A. M. 4040. 
A. D. 36. 



b c.4.36. 
c ver.20,22. 

A ver.23. 

t Zec.9.1. 
e&l. 

f Pb.04.13. 

g Ro.14.ia 

1 1 Ps.86.ll. 
Col. 1.10. 



i Jn.li.16, 
17. 

i Zee 8. 20. 
22. 



A. M. 4041. 
A. D. 37. 



k c.3.6,16. 
4.10. 



1 lCh.5.16. 



mc.11.21. 
2Co.3.16. 

n or, Doe, 
or, Roe. 

o 1 Ti.2.10. 
Tit.2.7,14. 



Ver. 27. To the apostles— Namely, Peter and James, Gal. i. 19 : no others 
appear to have been at this time at Jerusalem. 

Ver. 28. Coming- in and going- out—i. e. as we should say, " backwards 
and forwards ;" but the whole was for 15 days only. Gal. i. 18. 

Ver. 29." The Grecians— i. e. the Hellenists. See note on chap. vi. 1. 

Ver. 30. Cesarea — A celebrated city on the borders of the Mediterranean ; 
but Doddridge thinks it was Cesarea Philippi, on the borders of Syria. 

Ver. 31. Then had the churches rest.— Partly through the conversion of 
Paul, their great persecutor, but more probably through an alarm among the 
Jews, owing to a threatened attempt, by force of arms, to introduce a statue 
of Caligula into their most holy place : this turned their attention from per- 
secuting the Christians to the necessity of seeking their own preservation. 
This favourable interval may have lasted, according to Lardner, from one to 
three years before A. D. 40. 

Ver. 32'. Lydda.— A considerable town, but one day's journey from Jerusalem, 
in the way to Joppa. Joppa is now called Jaffa. 

Ver. 34. Make thy bed—i. e. smooth it, and roll it up out of the way. 

Ver. 35. Saro?i — Or Sharon, a district between Joppa and Cesarea of Pales- 
tine.— Calmet. 

Ver. 36. Dorcas. — It -was common not only among the Arabs, but also 
among the Greeks, to give their females the names of agreeable animals. 
Tabitha appears to have been a word used in the Syriac, which being inter- 
preted is Dorcas; that is, an antelope; an animal remarkable for beautiful 
eyes. On this account it might have been given to the person here designated 
by it.— Parkhurst. 



342 



ACTS. X. 



A. M. 4041. 
A. D. 37. 



p or, be 

grieved. 

q Ec.9.10. 
r Mat.9.25. 

b Ma.5.41, 

42. 
Jn.11.43. 

t IKi. 17.23. 
u Jn.12.11. 



CHAP. 10. 

A. M. 4045. 
A. D. 41. 

a c.8.2. 
22.12. 

b Ec.7.18. 



c Ge.18.19. 
Ps.101.2.. 
7. 
c.18.8. 



d Pa.41.1. 



e Ps. 119.2. 
Pr.2.3..5. 



f Hc.1.14. 

g Is.45.19. 
h c.9.43. 
i c.11.14. 



unto him two men, desiring him that he would not 
p delay to come to them. 

39 Then Peter arose and went with them. When he 
was come, they brought him into the upper chamber: 
and all the widows stood by him weeping, and show- 
ing the coats and garments which Dorcas mad-?, while 
q she was with them. 

40 But Peter put r them all forth, and kneeled down, 
and prayed ; and turning him to the body said, s Ta- 
bitha, arise. And she opened her eyes : and whe:i she 
saw Peter, she sat up. 

41 And he gave her his hand, and lifted her up, and 
when he had called the saints and widows, he l pre- 
sented her alive. 

42 And it was known throughout all Joppa; and 
u many believed in the Lord. 

43 And it came to pass, that he tarried many days in 
Joppa with one Simon a tanner. 

CHAPTER X. 

I Cornelius, a devoutman, 5 being commanded by an angel. sen'!eth for Peter: 
11 who by a vision 15, 20 is taught not io despise the Gentiles. 34 Ashe 
preacheth Christ to Cornelius and his company, 44 the Holy Ghost falleth on 
them, 48 and they axe baptized. 

THERE was a certain man in Cesarea called Cor- 
nelius, a centurion of the band called the Italian 
band, 

2 A a devout man, and one that b feared God with 
all c his house, which gave much alms to d the people, 
and prayed e to God alway. 

3 He saw in a vision evidently about the ninth hour 
of the day an angel f of God coming in to him, and 
saying unto him, Cornelius. 

4 And when he looked on him, he was afraid, and 
said, What is it, Lord? And he said unto him, Thy 
prayers and thine alms are come up for a memorial 
s before God. 

5 And now send men to Joppa, and call for one Si- 
mon, whose surname is Peter : 

6 He lodgeth with one Simon h a tanner, whose house 
is by the sea side; he shall tell thee i what thou ought- 
est to do. 

7 And when the angel which spake unto Cornelius 
was departed, he called two of his household servants, 
and a devout soldier of them that waited on him con- 
tinually ; 

8 And when he had declared all these things. unto 
them, he sent them to Joppa. 



Ver. 40. Put them all forth.— Compare Mat. ix. 23—25. 

Chap. X. Ver. l. Italian band.— [The Italian band, or rather cohort, (a 
regiment sometimes consisting of from 555 to 1105 infantry,) is net unknown to 
the Roman writers.]— Bagster. 

Ver. 4. What is it, Lord ?— If this be addressed to the angel, perhaps the 
pronoun my should here be understood, as in Num. xi. 28, " My lord Moses, 
forbid them." 

Ver. 6. Simon a tanner. — The Rabbies say, that this was considered as a 
mean trade, and execrated by the Jews. He shall, tell thee, &c— This lat- 
ter member of the verse is omitted in four ancient, and many other MS3., in 
both the Syriac versions, &c; and is rejected by Wetstein, Griesbach, and 
Michaelis. 



ACTS, X. 

9 IT On the morrow, as they went on their journey, 
and drew nigh unto the city, Peter went jup upon the 
house-top to pray about the sixth hour : 

10 And he became very hungry, and would have eat- 
en : but while they made ready, he fell into a trance, 

11 And saw k heaven opened, and a certain vessel de- 
f scending unto him, as it had been a great sheet knit 

at the four corners, and let down to the earth : 

12 Wherein were all manner of four-footed beasts of 
the earth, and wild beasts, and creeping things, and 
fowls of the air. 

13 And there came a voice to him, Rise, Peter ; kill, 
and eat. 

14 But Peter said, Not so, Lord; for I have never 
eaten any thing that is i common or unclean. 

15 And the voice spake unto him again the second 
time, What God hath m cleansed, that call not thou 
common. 

16 This was done thrice: and the vessel was received 
up again into heaven. 

17 IT Now while Peter doubted in himself what this 
vision which he had seen should mean, behold, the 
men which were sent from Cornelius had made in- 
quiry "for Simon's house, and stood before the gate, 

18 And called, and asked whether Simon, which 
was surnamed Peter, were lodged there. 

19 While Peter thought on the vision, the Spirit °said 
unto him, Behold, three men seek thee. 

20 Arise p therefore, and get thee down, and go with 
them, doubting nothing : for I have sent them. 

21 Then Peter went down to the men which were 
sent unto him from Cornelius ; and said, Behold, I am 
he whom ye seek : what is the cause wherefore ye are 
come? 

22 And they said, Cornelius 1 the centurion, a just 
man, and one that feareth God, and of good report 
r among all the nation of the Jews, was warned from 
God by a holy angel to send for thee into his house, 
and to hear words of thee. 

23 Then called he them in, and lodged them. And on 
the morrow Peter went away with them, and certain 
s brethren from Joppa accompanied him. 

24 And the morrow after they entered into Cesarea. 



343 



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j c.ll.5,&c. 



k c.7.56. 
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1 Le.11.2, 
&c. 
20.25. 
De.14.3, 
&c. 
Eze.4.14. 



mMat.15.11 

ver.23. 

Ro.14.14, 

&c. 

1 Co.10.25 

1 Ti.4.4. 



n c.9.43. 



o c.11.12. 



p c.15.7. 



q ver.lj&c. 



r C.22.1P. 
He 11.2. 



s ver.45. 



Ver. 9. The sixth hour—i. c. noon. 

Ver. 11. A certain vessel. — Doddridge, "Something descending to him 
like a great sheet," &c— [Skenos, any thing which may be considered as a 
receptacle ; and is therefore applicable to a sheet, or any thing woven from 
flax, tied up at the four corners, which our word vessel is not.] — Bagster. 

Ver. 12. Four-footed beasts.— Both clean and unclean, say some ; but Dodd 
ridge remarks, that in this case Peter might have made a selection. He thinks, 
therefore, that they were all unclean. 

Ver. 13. Kill, and eat — [Or, sacrifice and eat. The spirit of the heavenly 
direction seems to be this, says Dr. A. Clarke, — " The middle wall of partition 
is now pulled down ; the Jews and Gentiles are called to become one flock^ 
under one shepherd and bishop of souls. Thou, Peter, shalt open the door of 
faith to the Gentiles, and be also the minister of the circumcision. Rise up ; 
already a blessed sacrifice is prepared : go and offer it to God ; and let thy 
soul feed on the fruits of his mercy," &c] — Bagster. 

Ver. 24. Cesarea.— [This city, once an obscure fortress called Strato's 



t 



344 

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A. D 41. 



t c.14.11,15 
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2. a 



u Jn.1.9. 



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•v Mai.23.3. 
1.10. 



x ver.4, &c. 
Da. 10. 12. 
He. 6. 10. 



y De.5.27. 



De. 10.17. 
2Ch.l9.7. 
Job 34. 19. 
Ro.2.11. 
Ga.2.6. 
1 Pe.1.17. 



ACTS, X. "1 

And Cornelius waited for them, and had called toge- 
ther his kinsmen and near friends. 

25 IF And as Peter was coming in, Cornelius met 
him, and fell down at his feet, ana worshipped him.. 

26 But Peter took him up, saying, Stand tup ; I my- 
self also am a man. 

27 And as he talked with him, he went in, and found 
many that were come together. 

28 And he said unto them, Ye know how that it is 
an unlawful thing u for a man that is a Jew to keep 
company, or come unto one of another nation; hut 
God hath showed me v that I should not call any man 
common or unclean. 

29 Therefore came I unto you without gainsaying, as 
soon as I was sent for : I ask therefore for what in- 
tent ye have sent for me? 

30 And Cornelius said, Four days ago I was fasting 
until this hour ; and at the ninth hour I prayed in my 
house, and, behold, a man stood before me w in bright 
clothing, 

31 And said, Cornelius, thy x prayer is heard, and 
thine alms are had in remembrance in the sight of God. 

32 Send therefore to Joppa, and call hither Simon, 
whose surname is Peter; he is lodged in the house of 
one Simon a tanner by the sea side : who, when he 
cometh, shall speak unto thee. 

33 Immediately therefore I sent to thee; and thou 
hast well done that thou art come. Now y therefore 
are we all here present before God, to hear all things 
that are commanded thee of God. 

34 IT Then Peter opened his mouth, and said, Of a 
truth I perceive that God z is no respecter of persons : 






Tower, was built and superbly decorated by Kerod the Great, and called 
Ccesarea, in honour of Augustus Caesar, to whom he dedicated it in the 28th 
year of his reign. It was situated on the shore of the Mediterranean, between 
Joppa and Dora, with a haven, rendered by Herod the most convenient on the 
coast. Thirty miles from Jaffa, or Joppa, 32 from Kamlay, and 36 from Acco, 
or Ptolemais ; and, according to Josephus, six hundred stadia, or 75 miles, 
from Jerusalem, though the real distance is probably not more than 62 miles. 
Nothing now remains of the former splendour of Caesarea : the supposed site* 
of the ancient edifices are mere mounds of indefinable form ; the waves wash 
the ruins of the mole, the tower, and the- port ; the whole of the surrounding 
country is a sandy desert ; and not a creature, except beasts of prey, resides 
within many miles of tin's silent, desolation.] — Bagster. 

Ver. 26. Stand up.— Did Jesu3 say so? or what are we to infer upon the 
doctrine of the simple humanity of Jesus? Was ne less pious, or less humble 
than St. P?ttr? 

Ver. 28. An unlawful thing.— So Josephus :— " Those strangers who come 
to us on amy other account but that of religion, Moses permitted not to be 
mixed with us in any familiarities-" 

Ver. 32. Send therefore to Joppa, and call hither Simon.— None are so 
well qualified to recommend a remedy, as those who have felt its efficacy. An 
angel might say, " He shall save his people from their sins ;" but Peter could 
aay, "He hath saved ?ne, a sinner, though I forsook him and denied him." 

Ver. 33. All here present. — What is especially worthy of the remark of 
Christian congregations, they did not come dropping in (as we often 'see) 
during the whole time of service, but, says Cornelius, " We are all here pre- 
sent before God, to hear all those things that are commanded thee of God." 

That are commanded thee of God.— It was as easy for God to reveal 

Christ to Cornelius as to tell him where to find Peter. But having commis- 
sioned his preached gospel for the conversion of the world, he honours that 
gospel, and makes it necessary for Peter to go as a missionary to Cornelius. 
So God has recently brought heathen men to Christian countries, where they 



J 



ACTS, XI. 



345 



4 



35 Bat in * every nation he that feareth him, and 
worketh righteousness, is accepted with him. 

36 The word which God sent unto the children of 
Israel, preaching peace t> by Jesus Christ : (he is 
c Lord of all :) 

37 That word, I say, ye know, which was published 
throughout all Judea, and began from Galilee, after 
the baptism which John preached ; 

3S How God anointed d Jesus of Nazareth with the 
Holy Ghost and with power : who e went about do- 
ing good, and healing all that were oppressed f of the 
devil; sfor God was with him. 

39 And h we are witnesses of all things which he did 
both in the land of the Jews, and in Jerusalem ; whom 
they slew and hanged on a tree : 

40 Him God raised up » the third day, and showed 
him openly ; 

41 Not J to all the people, but unto witnesses chosen 
before k of God, even to us, who did eat and drink with 
him after he rose from the dead. 

42 And he commanded us i to preach unto the peo- 
ple, and to testify that m it is he which was ordained 
of. God to be the Judge of quick and dead. 

43 To him n give all the prophets witness, that 
through his name ° whosoever believeth in him shall 
receive remission of sins 

44 IT While Peter vet spake these words, the Holy 
Ghost p fell on all them which heard the word. 

45 And <i they of the circumcision which believed 
were astonished, as many as came with Peter, be- 
cause that on the Gentiles also was poured out the 
gift of the Holy Ghost. 

46 For they heard them r speak with tongues, and 
magnify God. Then answered Peter, 

47 Can s any man forbid water, that these should not 
be baptized, which havo received the Holy Ghost as 
well as we? 

48 And he commanded them to be baptized in the 
name of the Lord. Then prayed they him to tarry 
certain days. 

CHAPTER XI. 
1 Peter, being accused for going in to the Gentiles, 5 maketh bis defence, 
18 which is accepted. 19 The gospel being spread into Phenice, and Cyprus, 
and Antioch, Barnabas is sent to confirm them. 26 The disciples there are first 
called Christians. 27 They send relief to the bretliren in Judea in tirr.e of 
famine 

AND the apostles and brethren that were in Judea 
heard that the Gentiles had also received the 
word of God. 

2 And when Peter was come up to Jerusalem, they 
a that were of the circumcision contended with him, 



A. M. 4045. 
A. D. 41. 

i Ro.2.13, 
27. 

3.22.29, 
10.12,13. 
Ep.2.13.. 
18. 

b Is. 57. 19. 
Col.1.20. 

c Ps.24.7.. 
10. 

Mr.t.28.1S 
Ro.14.9. 
lCo.15.2/ 
Ep.1.29.. 
22. 

1 Pe.3.25. 
Re. 17. 11. 

d Lu.4.18. 
He. 1.9. 

e Mat.12.i5 

f Un.3.8. 

g Jn.3.2. 

h Lu 24.44?. 
c.2.32. 

i Mat.28.1, 
2. 

i Jn. 14,22. 
20&21. 

k Jul 5. 16. 

1 Mat.28. 
19,20. 

mJn.5.22,27 
c 17.31. 
2Co.5.lO. 
1 Pe.4.5. 

n Lu.24.27, 
44. 
Jn.5.39. 

o Jn.3.14.. 
17. 
Ro.10.ll. 

p c.4.31. 

q ver.23. 

r c.2.4. 

s c.8.12. 



CHAP. \1. 

A. M. 4046. 
A. D. 42. 

a c.l0.23,2S 
Ga.2.12. 
cl0.9,&.t. 



have received the gospel, (as Obookiah,) or the inquiring anxious heathen has 
met tiie missionary- and rejoiced in the preaching of Christ. The heathen must 
have the 'preached gospel. 

Ver. 41. Not to a'l the people. — This lias been made an objection by many 
infidel writers ; to which we can only reply, that God is not bound to satisfy 
those who are unwilling to be convinced. 

Ver. 43. All the jrophets, &c. — Most of them in a very express manner, and 
others indirectly; for " the testimony of Jesus is the Spirit of piophccy." 
Rev. xix. 10. 



346 



ACTS, XI. 



A. M. 4046. 
A. D. 42. 



b J n. 16.13. 



t Pa. 19. 7.. 
11. 

Jn 6.63,63 



d c.2.4. 



e Mat.3.11. 
Jn. 1.26.33 
c.1.5. 



I 



f ls.44.3. 

Joel 2.28. 



g c.15.8,9. 



h Ro.9.21. 
26. 



3 



Saying, Thou wentest in to men uncircumcised, 
and dids eat with them. 

4 But Peter rehearsed the matter from the beginning, 
and expounded it by order unto them, saying, 

5 I was in the city of Joppa praying : ana in a trance 
I saw a vision, A certain vessel descend, as it had 
been a great sheet, let down from heaven by four cor 
ners ; and it came even to me : 

6 Upon the which when I had fastened mine eyes, I 
considered, and saw four-footed beasts of the earth, 
and wild beasts, and creeping things, and fowls of the 
air. 

7 And I heard a voice saying unto me, Arise, Peter ; 
slay and eat. 

8 But I said, Not so, Lord: for nothing common or 
unclean hath at any time entered into my mouth. 

9 But the voice answered me again from heayen, 
What God hath cleansed, that call not thou common. 

10 And this was done three times : and all were 
drawn up again into heaven. 

11 And, behold, immediately there were three men 
already come unto the house where I was, sent from 
Cesarea unto me. 

12 And the Spirit b bade me go with them, nothing 
doubting. Moreover these six brethren accompanied 
me, ana we entered into the man's house : 

13 And he showed us how he had seen an angel 
in his house, which stood and said unto him, Send 
men to Joppa, and call for Simon, whose surname 
is Peter ; 

14 Who shall tell thee c words, whereby thou and 
all thy house shall be saved. 

15 And as I began to speak, the Holy Ghost fell 
on them, as d on us at the beginning. 

16 Then remembered I the word of the Lord, how 
that he said, John e indeed baptized with water; but 
f ye shall be baptized with the Holy Ghost. 

17 Forasmuch then as God s gave them the like gift 
as he did unto us, who believed on the Lord Jesus 

'Christ; what h was I, that I could withstand God? 



Chap. XI. Ver. 5. A great sheet— [Ca?nerarius would render the word 
sheet a table napkin, and Daniel Heinsius, by a shepherd's bag, or sack, in 
which they were accustomed to put food, platters, trenchers, and other things. 
It was a type of the Christian church, separated from the world ; the living 
creatures of all kinds of which it was full, were the people of all nations in- 
cluded in the church ; it was knit at the four corners, to show that they were 
gathered together from the four quarters of the globe ; it descended from 
heaven, in the same manner as the New Jerusalem is represented in the 
Apocalypse, to intimate, that though the church exists in theworld, it is not 
of the \\ orld, but of celestial origin ; and the drawing back of it into heaven 
was designed to teach us, that as the church has its origin from heaven, so it 
shall return victorious thither. In this representation, the condition of the 
believing Gentiles is described : they were about to constitute one Church with 
the believing Jews, and be made partakers of the heavenly inheritance.] — 
Bagster. 

Ver. 17. What was I, that I could withstand God?—"0 that the sin of 
withstanding God [by laying down rules of Christian communion, which ex- 
clude any whom He has admitted] may not be laid to the charge of tnoso who 
[act] with a good intention, but in an over fondness for their own forms."— 
Wesley. 



IP 



ACTS, XL 



347 



18 When they heard these things, they held their 
peace, and glorified God, saying, Then hath God also 
to the Gentiles i granted repentance unto life. 

19 IT Now they J which were scattered abroad upon 
the persecution that arose about Stephen travelled as 
far as Phenice, and Cyprus, and Antioch, preaching 
the word to none but k unto the Jews only. 

20 And some of them were men of Cyprus and Cy- 
rene, which, when they were come to Antioch, spake 
unto the i Grecians, preaching the Lord Jesus. 

21 And the m hand of the Lord was with them : and 
a great number believed, and turned n unto the Lord. 

22 II". Then tidings of these things came unto the ears 
of the church which was in Jerusalem : and they 
sent forth ° Barnabas, that he should go as far as 
Antioch. 

23 Who, when he came, and had seen the grace of 
God, was p glad, and exhorted q them all, that with 
purpose r of s heart they would cleave unto the Lord. 

24 For he was a good man, and full * of the Holy 
Ghost and of faith : and u much people was added 
unto the Lord. 

25 Then v departed Barnabas to Tarsus, for to seek 
Saul : 

26 And when he had found him, he brought him 
unto Antioch. And it came to pass, that a whole 
year they assembled themselves w with the church, 
and taught x much people. And the disciples were 
called Christians first in Antioch. 

27 IT And in these days came >' prophets from Jeru- 
salem unto Antioch. 

28 And there stood up one of them named z Agabus, 
and signified by the Spirit that there should be great 
dearth throughout all the world : which came to pass 
in the davs of Claudius Cesar. 



AM. 4046. 
A. D. 42. 



i Ro.10.12, 
13. 
15.9,16. 

j c.8.1. 

k Mat.10.6. 

1 c.6.1. 
9.29. 

mLu.1.66. 

n c.15.19. 
lTh.1.9. 

A. M. 4047. 
A. D. 43. 

o c.9.27. 

p 3 Jn.4. 

q c.13.43. 
14.22. 

r Ps.17.3. 
2 Co. 1. 17. 

s Pr.23.15, 

26. 

t c.6.5. 
u ver.21. 
v c.9.27,30. 
w or, in. 

x Mat.28.19 

y c.2.17. 
13.1. 
Ep.4.11. 

z c.21.10. 



Ver. 18. Held their peace.— Doddridge, " acquiesced." 

Ver. 19. Antioch. — This was the capital of Syria, and the third city in the 
Roman Empire ; Rome and Alexandria only ranking before it. — Doddridge. 

Ver. 20. To the Grecians — or Hellenists ; that is, Jews who used the Greek 
language. See note on chap. vi. 1. But the Alexandrian MS., which is fa- 
voured by the Syriac and other ancient versions, and some Christian Fathers, 
reads, " the Greeks ;" plainly meaning Gentile Greeks, which Doddridge, 
Lardner, and Griesbach decidedly prefer ; Campbell, Scott, and Boothroyd, 
however, defend the common version. 

Ver. 25. Tarsus. — The metropolis of Cilicia, situated on the banks of the 
river Cydnus, which flowed through it, and divided it into two parts. 

Ver. 26. With the church.— •" In the church." So Hammond, Doddridge, 
&c; meaning, perhaps, the house in which they used to assemble; but 
Townsend objects to this on the ground of their being probably too numerous : 
by the church, then, we may understand, the body of the faithful in that city. 

The disciples were, called Christians first in Antioch. — Doddridge thinks 

the original implies that they were so named by divine appointment, but 
Parkharst denies the word any such meaning ; and it seems much more pro- 
bable that they received the name of Christians, as they had done those of 
Nazarenes and Galileans, from the populace So in modern times the names 
of Lutherans, Calvinists, were not assumed, but given. 

Ver. 28. Great dearth.— [This was probably the famine which took place in 
the fourth year of Claudius, which continued for several years, and in which, 

says Josephus, " many died for want of food."] — Bagster. All the world. — 

So the Greek word confessedly signifies ; but the best interpreters are com- 
pelled with Lardner and Doddridge, to restrict it to Judea ; and the former, 
for authority, quotes the LXX. on Jos. ii. 3 ; Isa. xiii. 5 ; and Luke iv. 25 ; xxi. 26. 



If 



348 



ACTS. XII. 



1 



A. M. 4047. 
A. D. 43. 

a Ro. 15.26. 
1 Co. 16. 1. 
2Co.9.1,2. 

b c. 12.25. 



CHAP. 12. 

A. M. cir. 

4048. 

A. D. cir. 

44. 

a or, began. 

b Mat.4.21. 
20.23. 

c e.24.27. 

d Fn.21.I8- 

e Ex.12. 14, 
15. 



f or, in- 
stant and 
earnest 
■praxjer 
was made 
2 Co. ML. 
Ep.6.18. 
19. 

I Th.5.17. 
Ja.5.16. 



g Ps 37.32, 
33. 
c.5.19. 

h c. 16.26. 



29 Then the disciples, every man according to his 
ability, determined to send a reiief unto the brethren 
which dwelt in Judea : 

30 Which also they did, and b sent it to the elders by 
the hands of Barnabas and Saul. 

CHAPTER XII. 

L King Herod persecuteth the Christians, luileth James, and imprisoned! Peter : 
whom an angel delivereth upon the prayers of the church. 20 In his pride 
talcing to himself the honour due to God, he is stricken by an angel, and dieth 
miserably. 24 After his death, the word of God prospered!. 

NOW about that time Herod the king a stretched 
forth his hands to vex certain of the church. 

2 And he killed James b the brother of John with the 
sword. 

3 And because he saw it pleased c the Jews, he pro- 
ceeded farther to take Peter dalso. (Then were the 
days L ' of unleavened bread.) 

4 And when he had apprehended him, he put him in 
prison, and delivered him to four quaternions of sol- 
diers to keep him; intending after Easter to bring 
him forth to the people. 

5 Peter therefore was kept in prison : but f prayer 
was made without ceasing of the church unto God 
for him. 

6 And when Herod would have brought him forth, 
the same night Peter was sleeping between two sol- 
diers, bound with two chains: and the keepers before 
the door kept the prison. 

7 And, behold, the angel s of the Lord came upon 
him, and a light shined in the prison: and he smote 
Peter on the side, and raised him up, saying, Arise 
up quickly. And h his chains fell off from his 
hands. 

8 And the angel said unto him, Gird thyself, and bind 
on thy sandals. And so he did. And he saith unto 
him, Cast thy garment about thee, and follow me. 



Doddridge, 



In the days of Claudius Cesar.— [Claudius Cesar succeeded C.Caligula, 

A. D. 41 ; and after a reign of upwards of 13 years, he was poisoned by his wife 
Agrippina, and succeeded by Nero. J — Bagster. 

Chap. Xlf. Ver. 1. Herod .... stretched forth his fiands 
" laid hands on some of the church to afflict them." Of all the royal names 
recorded in sacred history, those of Pharaoh and of Herod rank the highest 
for cruelty and impiety. Herod the Great murdered a number of infants, in 
hope of destroying the infant Jesus, (Mat. iii. 16 ;) to say nothing of his cruelty 
to his own children, which led Augustus to say, it were better to have been 
his hog than his son. Herod Antipas, his son, sacrificed the holy prophet, 
John the Baptist, in order to gratify an adulteress, with whom he lived in in- 
cest. The Herod here introduced to our notice was Herod Agrippa, grand- 
son of the former, whom he much resembled, both in his character and end. 



St. Luke calls him " Herod the king.'" 

Ver. 2. With the sword— \. e. by beheading him. 

Ver. 4. Four quaternions— i. e. four parties, of four soldiers each. After 

Eastet —Doddridge, " The Passover." (Gr. Pascha.) 

Ver. 5. Without ceasing. — Doddridge, " Earnest and continual prayer was 
made," &c. This may be illustrated by an allusion to Moses, whose hands 
being stretched out in prayer for Israel, were held up by Aaron and Hur. F.x. 
xvii. 11, 12. 

Ver. 6. Bound with two chains.— One hand being chained to the soldier on 
his right hand, the other to another on his left. 

Ver. 7. His chains. — [The two chains witn which his hands were fastened 
to those of the two soldiers between whom he slept. This, it appears, was the 
Roman method of securing a prisoner ; and seems to be that which is intimated 
in verse 6.}— Bagster. 



ACTS, XII. 



349 



9 And he went out, and followed him; and wist not 
i that it was true which was done by the angel ; but 
thought he saw a J vision. 

10 When they were past the first and the second 
ward, they came unto the iron gate that leadeth unto 
the city ; which opened to them of his own accord : 
and they went out, and passed on through one street; 
and forthwith the angel departed from him. 

11 And when Peter was come to himself, he said, 
Now I know of a surety, that the Lord hath sent » his 
angel, and hath l delivered me out of the hand of 
Herod, and from all the expectation of the people of 
the Jews. 

12 And when he had considered the thing, he came 
to the house of Mary the mother of John, whose sur- 
name was Mark ; where many m were gathered to- 
gether praying. 

13 And as Peter knocked at the door of the gate, 
a damsel came n to hearken, named Rhoda. 

14 And when she knew Peter's voice, she onened 
not the gate for gladness, but ran in, and told how 
Peter stood before the gate. 

15 And they said unto her, Thou art mad. But she 
constantly affirmed that it was even so. Then said 
they, It is his ° angel. 

1 6 But Peter continued knocking : and when they had 
opened the door, and saw him, tney were astonished. 

17 But he, beckoning p unto them with the hand to 
hold their peace, 9 declared unto them how the Lord 
had brought him out of the prison. And he said, Go 
show these things unto James, and to the brethren. 
And he departed, and went into another place. 

IS Now as soon as it was day, there was no small 
stir among the soldiers, what was become of Peter. 

19 And when Herod had sought for him, and found 
him not, he examined the keepers, and commanded 
that they should be put to death. And he went 
down from Judea to Cesarea, and there abode. 

20 IT And Herod r was highly displeased with them 



A. M. eir. 

4018. 

A. D. cir. 

44. 



i Ps.126.1. 



j c.10.3,17. 



k 2Chl6.9. 
Ps.34.7. 
Dn.3.28. 
6.22. 
He. 1.11. 



1 Ps.33.18, 
19. 

97.10. 
2 Co. 1.10. 
2 Pe.2.9. 



m ver.5 



n or, to ask 
who was 
there. 



o Mat. 18. 10 
p c.13.16. 
q Pa 66.16. 



r or, bare 
a hostile 
mind, in- 
tending 
war 



Ver. 9. Wist wo?— [That is, he knew not ; wist being the preter tense of 
the obsolete verb to wis, from the Saxon wissan, in German wissen, and 
Dutch ivysen, to think, imagine, know, .]— -Bag ster. 

Ver. 11. Peter was come. — rHe was in an ecstacy : and it was only when 
the angel left him, that he was fully convinced that all was real.] — Bagster. 

Ver. 12. When he had considered. — Doddridge, rather, when he recollect- 
ed himself. 

Ver. 13. Peter knocked at the door.— [The door was probably shut for fear 
of the Jews ; and, as most of the houses in the East have an area before the 
door, it might ha?e been this outer gate at which Peter stood knocking.] — B. 

Ver. 15. It is his angel.— [They spoke according to the notion, whether 
true or false, which has generally prevailed, that when a person is near death, 
or has actually expired, a spirit or angel, in his exact form, and speaking with j 
his voice, sometimes appears to his friends. 1 — Bagster. 

Ver. 17. Unto James.— Not James the kinsman of John, for he was be- 
headed ; but James the less, (as he is called,) author of the general Epistle. 

Into (mother place.— Probably to secrete himself more effectually— which 

he did. 

Ver. 19. Put to death.— Doddridge, " Led away to execution." So Ham- 
mond. 

Ver. 20. Was hzghly displeased.— Doddridge, " Was highly incensed" on 
account of some supposed affront. 

30 



350 



ACTS, XIII. 



II 



A. M. dr. 

4013. 
A. D. cir. 

44. 



b That was 
over the 
king's 
bed- 
chamber. 



u Jude 1(>. 

v Col.1.6. 

w or,charge 
c. 11.29,30 



of Tyre and Sidon ; but they came with one accord 
to him, and, haying made Blastus s the king's cham 
berlain their friend, desired peace ; because their 
t country was nourished by the king's country. 

21 And upon a set day Herod, arrayed in royal apparel, 
sat upon his throne, and made an oration unto them. 

22 And the people gave a shout, saying, It is u the 
voice of a god, and not of a man. 

23 And immediately the angel of the Lord smote 
him, because he gave not God the glory : and he 
was eaten of worms, and gave up the ghost. 

24 ^r But the word of God v grew and multiplied. 

25 IT And Barnabas and Saul returned from Jerusa- 
lem, when they had fulfilled their w ministry, and took 
with them John, whose surname was Mark. 

CHAPTER XIII. 

1 Paul and Barnabas are chosen to go to the Gentiles. 7 Of Sereins Paulus,and 
Ely mas the sorcerer. 14 Paul preacheth at Antioch, that 5esus is Christ. 
42 The Gentiles believe : 45 but tlie Jews gainsay and blaspheme : 46 where- 
upon they turn to the Gentiles. 48 As many as were ordained to life believed. 

"VOW there were in the church that was at Anti- 
-^ och certain prophets and teachers; as Barnabas, 
and Simeon that was called Niger, and Lucius of 
Gyrene, and Manaen, a which had been brought up 
with Herod the tetrarch, and Saul. 

2 As they ministered to the Lord, and fasted, the 
Holy Ghost said, Separate b me Barnabas and Saul 
for the work c whereunto I have called them. 

3 And when they had fasted and prayed, and laid 
their hands on them, they sent them away. 

4 So they, being sent forth by the Holv Ghost, de- 
parted unto Seleucia; and from thence they sailed to 
Cyprus. 

Ver. 21. And upon a set day.— [Josephus says, that this was upon a day in 
which games were exhibited in honour of Claudius ; and that, as Herod did 
not rebuke this impious flattery, he was seized with a severe pain in his bowels, 

which terminated his existence in five days.]— Bagster. Royal apparel — 

Josephus says, " Herod came into the theatre early in the morning, dressed in 
a robe of silver, of most curious workmanship. The rays of the rising sun, re- 
flected from so splendid a garb, gave him a majestic and awful appearance." 

Ver. 22. The people gave a shout— Hammond, " shouted. The voice of 
God," &c. 

Ver. 23. The angel of the Lord— Instead of this angel, Josephus tells us 
of an owl. He states that, "presently after he had received the flattery of 
the multitude, looking up, he saw an owl, sitting on a certain rope over his 
head, and immediately understood that this bird was the messenger (or angel) 
of ill tidings . . . and fell into the deepest sorrow," &c.—Whiston's Jos. 

Ver. 25. Fulfilled their ministry— Alluding particularly, as we suppose, to 
the charitable aid which they had carried to the church there. To relieve bre- 
thren in necessity or distress, is an office not unworthy of an apostle. John. 

whosi surname was Ma?*.— This was evidently a different person from 
Mark the Evangelist, as is shown by Grotius, to whom Doddridge refers 
with approbation. The Mark here is understood to have been the son of 
Mary, at whose house the disciples met to pray for Peter, ch. xii. 12 ; and he is 
called " sister's son to Barnabas," Got. iv. 10. 



A. M. cir. 
. 40-19. 
A. D. cir. 

45. 



a or, 
Herod's 
fost r- 
brother. 



b G a. 1.15. 
c 1 Ti.2.7. 



XIII. Ver. 1. Simeon, called Niger— Or the black man ; possibly 
-Lucius of Cyrene— Another African, according to Doddridge. 



Chap. 
a negro. 

\ Cyrene was a city of Libya, situated in a fertile plain about twelve miles 
from the Mediterranean, and the capital of Cyrenaica, at present called 
Caiman in the kingdom of Balca.l — Bagsler. 

Ver. 2. The Holy Ghost said.— Either by an inspired person, or by an ora- 
cular voice. 

Ver. 4. Seleucia.— [This was Seleucia Pierice, a city of Syria, on the coast 
of the Mediterranean, north of the mouth of the Orontes. The ruins arc now 



r 



t 



ACTS, XIII. 



351 



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4049. 

A. D. cir. 

45. 



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A.D 



4030. 
46 



f C.18.L 



II 

il 



5 And when they were at Salamis, they preached the 
word of God in the synagogues of the Jews : and 
they had also John to their minister. 

6 IT And when they had gone through the isle unto 
Paphos, they found a certain sorcerer, a false pro- 
phet, a Jew, whose name was Bar-jesus : 

7 Which was with the deputy of the country, Sergius 
Paulus, a prudent man; who called for Barnabas and 
Saul, and desired to hear the word of God. 

8 But Elymas the sorcerer (for so is his name by in- 
terpretation,) a withstood them, seeking to turn away 
the deputy from the faith. 

9 Then Saul, (who also is called Paul,) filled with 
the Holy Ghost, set his eyes on him, 

10 And said, O full of all subtlety and all mischief, 
thou child of the devil, thou enemy of all righteousness, 
wilt thou not cease to pervert the right ways of the 
Lord? 

11 And now, behold, the hand of the Lord is upon 
thee, and thou shalt be blind, not seeing the sun for a 
season. And immediately there fell on him a mist 
and a darkness ; and he went about seeking some to 
lead him by the hand. 

12 Then the deputy, when he saw what was done, 
believed, being astonished at the doctrine of the Lord. 

13 IT Now when Paul and his company loosed from 
Paphos, they came to Perga in Pamphylia : and John 
departing e from them returned to Jerusalem. 

14 But when they departed from Perga, they came 
to Antioch in Pisidia, and went into the synagogue 
f on the sabbath day, and sat down. 

15 And after the reading s of the law and the prophets, 
the rulers of the synagogue sent unto them, saying, 
Ye men and brethren, if ye have any word h of exhor- 
tation for the people, say on. 

16 Then Paul stood up, and beckoning with his hand, 
said, Men of Israel, and ye that fear God, give audience. 

calied Kepse, according to Dr. Pococke, and are situated about a mile from 
the sea, on the south-west of a rocky mountain.] — Bagster. 

Ver. 5. Salamis. — [Salamis was a famous city on the eastern coast of the 
isle of Cyprus, opposite Seleucia, afterwards called Constantia, and now 
Famagusta. ]—Eagster. 

Ver. 6. Paphos.— [Paphos, now Bafo, or Baff, was another celebrated city 
of Cyprus, on the western part of the island.] — Bagster. 

Ver. 8. The sorcerer. — One who used the " curious arts of necromancy, as- 
trology," &c. See ch. xix. 19. — -Seeking to turn away the deputy from the 
faith. — Opposition to the gospel is often the harbinger of success. 

Ver. 10. Child of the devil. — A name to which be was entitled, both from his 
persona] character, as a wicked man, and from his iniquitous profession, as a 
sorcerer and a false prophet. 

Ver. 13. Paul.— Throughout the remainder of the New Testament, Saul of 
Tarsus is called Paul. This apostle being now devoted to the service of the 
Gentiles, it might be proper that he should now assume a Roman name ; and 
he might adopt this in honour of his illustrious convert, the governor. Others 
suppose it the name which be assumed when he became a Roman citizen ; 
but this seems hardly consistent with his being born free. Beza thinks that the 
Greeks and Romans would find his Hebrew name difficult to pronounce, and 
naturally call him Paul. 

Ver. 15. Reading of the laiv, &c— The custom of reading the law, the Jews 
say, existed a hundred and seventy years before the time of Christ. The divi- 
sion of it into sections is ascribed to Ezra. The five books of Moses, here called j 



g ver.27. 



h He.13.22. 



352 



ACTS, XIII. 



A. M 4050. 
A. D. 46. 

i De.7.6,7. 
J Ps.105.2S. 

k Ex.13.14, 
16. 

1 Ex.16.35. 

mGr.etropo 
phoresen, 
perhaps 
For 

etropho- 
phoresen, 
bore, or, 
fed them, 
as a nurse 
beareth , 
ovfeedeth 
her child. 
De.1.31. 
according 
to the 
LXX; 
and so 
Chrysos- 
tom. 

n De.7.1. 

o Jos.l4,&c 

p Ju.2.16. 

q 1 Sa.8.5. 

r lSa.10.1. 
e 1 Sa.31.6. 
t 2 Sa.5.3. 

u lSa.13.14 
v Ps.132.11. 

w Mat. 1.21. 

x Mat.3.1.. 
11. 

y Mat. 10.6. 

z Lu.24.20, 
44. 



17 The God of this people of Israel chose i our fa- 
thers, and exalted the people when they dwelt i as 
strangers in the land of Egypt, and with a k high 
arm brought he them ought of it. 

18 And about the time of forty i years m suffered he 
their manners in the wilderness. 

19 And when he had destroyed n seven nations in the 
land of Chanaan, he ° divided their land to them by 
lot. 

20 And after that he gave unto them P judges about 
the space of four hundred and fifty years, until Samuel 
the prophet. 

21 And afterward they <J desired a king: and God 
gave unto them Saul r the son of Cis, a man of the 
tribe of Benjamin, by the space of forty years. 

22 And when s he had removed him, he raised up 
unto them David * to be their king; to whom also he 
gave testimony, and said, I have found David the son 
of Jesse, a man u after mine own heart, which shall 
fulfil all my will. 

23 Of this man's seed hath God according to his pro- 
mise v raised unto w Israel a Saviour, Jesus : 

24 When John x had first preached before his 
coming the baptism of repentance to ail the people 
of Israel. 

25 And as John fulfilled his course, he said, Whom 
think ye that I am ? I am not he. But, behold, there 
cometh one after me, whose shoes of his feet I am not 
worthy to loose. 

26 Men and brethren, children of the stock of Abra- 
ham, and whosoever among you feareth God, to you 
y is the word of this salvation sent. 

27 For they that dwell at Jerusalem, and their ru- 
lers, because they knew him not, nor yet the voices 
of the prophets which are read every sabbath day, 
z they have fulfilled them in condemning him. 

28 And though they found no cause of death in him, 
yet desired they Pilate that he should be slain. 

29 And when they had fulfilled all that was written 
of him, they took him down from the tree, and laid 
him in a sepulchre. 



the law, contained fifty-three sections, so that by reading one on each sabbath, 
and two in one day, they read through the whole in the course of a year; 
finishing at the feast of Tabernacles, which they called the rejoicing of the 
law."— Orient. Gust. No. 1313. 

Ver. 17. Exalted the people — That is, Jacob's family, under the protection 
of Joseph. 

Ver. 20. Four hundred and fifty years — That is, according to the chrono 
lo?y of Josephus and the LXX.; but this differs from the Hebrew chronology 
full one hundred years. Doddridge reads, "And after these transactions, 
[which lasted! about four hundred and fifty years ;" which, by an alteration 
in the pointing, reads," He divided the land to them by lot, about four hundred 
and fifty years, and after that he gave them judges," &c. He cites the autho- 
rity of some copies mentioned by Grotius and Usher. 

Ver. 21. By the space of forty years. — Beza, Calvin, Grotius, Doddridge, 
&c. include Samuel's government as well as Saul's ; for notwithstanding 
Saul's being appointed king, Samuel si ill retained his office of judge as long as 
he lived ; 1 Sam. vii. 15. 

Ver. 25. I am not he.— See John i. 19—27. 

Ver. 27. They have fulfilled them.— See ch. Hi. 17, and note. 



ACTS, XIII. 



353 



30 But God raised him from the dead : 

31 And he was seen a many days of them which came 
up with him from Galilee to Jerusalem, who are his 
\n itnesses unto the people. 

32 And we declare unto you glad tidings, how that 
the promise b which was made unto the fathers, 

33 God hath fulfilled the same unto us their children, 
in that he hath raised up Jesus again; as it is also 
written in the second psalm, Thou c art my son, this 
day have I begotten thee. 

34 And as concerning that he raised him up from the 
dead, now no more to return to corruption, he said on 
this wise, I will give you the sure d mercies of David. 

35 Wherefore he saith also in e another psalm, Thou 
shalt not suffer thy Holy One to see corruption. 

36 For David, f after he had served his own generation 
by the will of God, s fell on sleep, and was laid unto 
his fathers, and saw corruption : 

37 But he, whom God h raised again, saw no cor- 
ruption. 

38 Be it known unto you therefore, men and brethren, 
that through i this man is preached unto you the for 
giveness of sins : 

39 And by J him all that believe are justified from all 
things, from which ye could not be justified by the 
law of Moses. 

40 Beware therefore, lest that come upon you, which 
is spoken of in k the prophets ; 

41 Behold, ye despisers, and wonder, and perish : 
for I work a work in your days, a work which ye shall 
in no wise believe, though a man declare it unto 
you. 

42 IT And when the Jews were gone out of the syna- 
gogue, the Gentiles besought that these words might 
be preached to them i the next sabbath. 

43 Now when the congregation was broken up, ma- 
ny of the Jews and religious proselytes followed Paul 
and Barnabas : who, speaking to them, persuaded 
them to continue m in the grace of God. 



A. M. 4050. 
A. D. 46. 

a c.1.3. 
b Ro.4.13. 
c Ps.2.7. 

dGr.ta osia, 
hnly, or, 
just 

things; 
which 
word '.he 
LXX 
both h 
the rlaee 
ofla.55.3, 
and in 
many oth- 
ers, use 
tor that 
which is 
in the 
Hebrew, 
mercies. 

e Ps.16.10. 
f or, after 
he had in 

his own 
age served 
the will 
of God. 

g lKi.2.10. 
h c.2.21. 

i Da. 9.24. 
Lu.24.47 
1 Jn.2.12 



j Is.53.ll. 

Ha.2.4. 

Ro.3.28. 

8.1. 
k Is.29.14. 

Ha. 1.5. 

1 in the 
week be- 
tween , or, 
in the sab- 
bath be- 
tween. 

mc.14.22. 
He.6.11, 
12. 
12.15. 



Ver. 33. Raised up Jesus again — i. e. from the dead, as many understand 
these words ; but as there is no distinct word for " again" in the Greek, and 
the original does not necessarily imply it, Witsius and others understand 
the words rather as referring to the birth of Jesus. See ch. iii. 22 ; vii. 37. Yet 
it is also applied by the apostle Peter to the resurrection from the dead, ch. ii. 
24, 30, 32. 

Ver. 34. No more to return to corruption— \. e. to the place of corruption, 
namely, the grave. So Beza, Doddridge, &c. Sure mercies of David- 
Thai is, covenanted mercies to David as a type of Christ. • 

Ver. 35. Thou shalt not suffer, &c— See Ps. xvi. 10. Acts ii. 27. " To see 
corruption," is to experience it ; so to see death, to see life, &c. 

Ver. 41. Wonder, and perish.— See Hab. i. 5. Perish.— Doddridge, 

V Turn pale and disappear," or " vanish." 

Ver. 43. When the congregation was broken up.— This explains the pre- 
ceding verse — " When the Jews were gone out," then the Genliles came about 
the apostles and sought, &c. Religious proselytes. — The reception of pro- 
selytes required a particular previous preparation. As to' the form and man- 
ner of admission, the rabbies make it to consist of three articles ; circumcision, 
baptism, and sacrifice. Thus admitted, the proselyte was considered as born 
again. The bond of natural relation between hirn and all his kindred was now 
dissolved. He was now to all intents and purposes a Jew ; and entitled to a 
share in all their privileges. The Jews, however, were very apt to look with 



354 



ACTS, XIV. 



A. M. 4050. 
A. D. 46. 



ii c.18.6. 



o MaUO.G. 
Lu.24.47. 
Ro.1.16. 



p De.32.21. 
Mat.2l.43 
Ro.10.19. 



q Is.49.6. 



r c.2.47. 
Ro.8.30. 



b 2 Ti.3.11. 



t Ma.6.11. 
Lu.9.5. 
c.18.6. 



a Mat.5.12. 
1 Th.l.G. 



CHAP. 14. 
a ch.13.5l. 



44 IT And the next sabbath day came almost the 
whole city together to hear the word of God. 

45 But when the Jews saw the multitudes, they 
were filled with envy, and spake against those things 
which were spoken by Paul, n contradicting and 
blaspheming. 

46 Then Paul and Barnabas waxed bold, and said, 
It was necessary that the word of God should first 
° have been spoken to you : but seeing ye put it from 
you, and judge yourselves unworthy of everlasting 
life, lo, we p turn to the Gentiles. 

47 For so hath the Lord commanded us, saying, 1 1 
have set thee to be a light of the Gentiles, that thou 
shouldest be for salvation unto the ends of the 
earth. 

48 And when the Gentiles heard this, they were glad, 
and glorified the word of the Lord : and r as many as 
were ordained to eternal life believed. 

49 And the word of the Lord was published through- 
out all the region. 

50 If But the Jews stirred up the devout and honour- 
able women, and the chief men of the city, and s raised 
persecution against Paul and Barnabas, and expelled 
them out of their coasts. 

51 But they shook l off' the dust of their feet against 
them, and came unto Iconium. 

52 And the disciples were filled with u joy, and with 
the Holy Ghost. 

CHAPTER XIV. 

I Paul and Barnabas are persecuted from Iconium. 8 At Lystra Paul healeth a 
cripple, whereupon they are reputed as gods. 19 Paul is stoned. 21 They 
pass through divers churches, confirming the disciples in faith and patience. 
26 Returning to Antioch, they report what God had done with them. 

AND it came to pass a in Iconium, that they went 
both together into the synagogue of the Jews, and 
so spake, that a great multitude both of the Jews and 
also of the Greeks believed. 

2 But the unbelieving Jews stirred up the Gentiles, 
and made their minds evil affected against the brethren. 



a jealous eye upon proselytes, preferring Israelites by descent to all others. — 
Jenning's Jewish Antiq. 

Ver. 44. Came almost the whole city — That is, both Jews and Gentiles, a 
great multitude. 

Ver. 48. As many as were ordained to eternal life believed.— For " ordained 
to," Doddridge reads, "determined for;" which is taking a middle path be- 
tween the Calvinists, as Gill, who refers it to God's predestination ; and the 
Arminians, who, with Hammond, refer it to men's own self-determination ; for 
which we see no ground. But we have no objection to understand it in har- 
mony with the language of our Lord and of St. Luke. Our Lord " gives eter* 
nal life to ail whom the Father gives him by the operations of his grace." Com- 
pare John xvii. 9. All those V believe unto eternal life" whose "hearts the 
Lord opens," as he did Lydia's, Acts xvi. 14. If we refer our conversion wholly 
to the grace of God, it secures to him the honour, and to us the certainty of 
our salvation. Nevertheless, God does nothing but what he ever intended to 
do. " I am the Lord : I change not." 

Ver. 51. Shook, off the dust, &c. — This, though it may appear to us a trifling 
ceremony, is always mentioned by our Lord as a matter of serious alarm to 
them. It shall be more tolerable for Sodom and Gomorrah in the day of judg- 
ment, than for those who treat with hostility and contempt the message of sal- 
vation to mankind. Iconium. — [Iconium, now Cogni, or Konieh, was the 

capital of Lycaonia in Asia Minor; a well built city, situated in the richest 



part cf that province.] — Bagster. 



I 



ACTS, XIV. 



355 



3 Long time therefore abode they speaking boldly in 
the Lord, which a gave testimony unto the word of 
his grace, and granted signs and wonders to be done 
by their hands, 

4 But the multitude of the city was divided: and 
b part held with the Jews, and part with the apostles. 

5 And when there was an assault made both of the 
Gentiles, and also of the Jews with their rulers, to use 
them despitefully, and to stone them, 

6 They were aware of it^ and c fled unto Lystra and 
Derbe, cities of Lycaonia, and unto the region that 
lieth round about ; 

7 And there they preached the gospel. 

m 8 IT And there sat a certain man at Lystra, impotent 
in his feet, being a d cripple from his mother's womb, 
who never had walked : 

9 The same heard Paul speak : who steadfastly behold- 
ing him, and perceiving that he had faith e to be healed, 

10 Said with aloud voice, Stand upright on thy feet. 
And he leaped f and walked. 

11 And when the people saw what Paul had done, 
they lifted up their voices, saying in the speech of Ly- 
caonia, The s gods are come down to us in the like- 
ness of men. 

12 And they called Barnabas, Jupiter ; and Paul, 
Mercurius, because he was the chief speaker. 

13 Then the priest of Jupiter, which was before their 
city, brought oxen and garlands unto the gates, and 
h would have done sacrifice with the people. 

14 Which when the apostles, Barnabas and Paul, 



A. M. 4050. 

a. d. 4a 

a Ma.l6.20L 
Iie.2.4. 



b c.28.24. 



c Mat 10.23 



d c.3.2. 



e Mat.9.28, 
29 



f Is. 35.6. 



g c.23.6. 



h Da.2.46. 



Chap. XIV. Ver. 3. Speaking- boldly.— Doddridge, " freely ;" i. e. without 
privacy or reserve. 

Ver. 5. When there roasan assault made. — Doddridge explains this of a joint 
attempt about to be made by the bigoted Jews and unbelieving Gentiles, which 
coming to the ears of Barnabas and Paul, they fled farther, even to Lystra and 
Derbe. 

Ver. S. Lystra. — [Lystra and Derbe, two cities of Lycaonia, were situated 
south of Iconium, and north of Mount Taurus ; the former being. to the west 

and the latter to the east. Lycaonia.— Now Konieh, was a province of 

Asia Micor, bounded by Phrygia on the north, Pisidia on the west, Pamphy- 
lia and Cilicia on the south, and Cappadocia on the east, made a Roman pro- 
vince under Augustus.] — Bagster. 

Ver. 9. Had faith to be healed.— See Mat. ix. 27—29. The man had probably 
heard that the apostles had wrought miracles, and might show in his counte- 
nance and manner (perhaps in words also) a desire to be healed ; or Paul 
might have an immediate suggestion by the Spirit of inspiration. 

Ver. 11. The speech of Lycaonia.— -Not Greek, but a dialect perhaps ap- 
proaching the Syriac. Doddridge. In the likeness of men. — The Greeks 

supposed that their gods often rendered themselves visible in human form. 

Ver. 12. Jupiter.— [Jupiter was the supreme god of the heathen ; and Mer- 
cury was considered the god of eloquence. The ancients represent Jupiter as 
an aged man, large, noble, and majestic ; and Mercury, young, light, and ac- 
tive ; and it is very probable that Barnabas was a large, noble, weN-made man ; 
and St. Paul, young, active, and eloquent.] — Bagster. 

Ver. 13. The priest cf Jupiter. — Doddridge remarks, (after Eisner,) that 
it was customary for the Greeks to build temples to tbeir tutelar deities, in the 
suburbs of the cities, and to set up their images before the city, at the gates. 
According to this practice, \he priest of Jupiter, who was esteemed the titu- 
lar deity of the place, and whose image was placed in a temple erected to him 
before the gates of the city, M brought oxen and garlands^' (or chaplets,) 
with which they crowned both gods and sacrifices on such occasions. 

Ver. 14. The apostles, Barnabas and Paul. — It is plain, both here and in 
verse 4, that Barnabas is called an apostle.; yet we hear nothing of his being 



f 



356 



ACTS, XIV. 



A. M. 4050. 
A. D. 46. 



Iv 



i Mat 26. 65 

j c 10.26. 
Ja.5.17. 
Re. 19. 10. 

k 1 Sa.12.2l 

lKi.16.13. 
J e. 14.22. 
Jo.2.8. 
1 Co.8.4. 

1 lTh.1.9. 

mGe.1.1. 
Ps.33.6. 
146.6. 
Re. 14.7. 

n Ps.81.12. 
c 17.30. 

o Ro.1.20. 

p Job 5.10. 
Ps. 147.3. 
Mat.5.45. 



A. M. 4051. 
A. D. 47. 

q 2 Co. 1 1.25 

r had made 
many 
disciples. 

8 c.13.43. 

t Ro.8.17. 
2TL3.12. 

A. M. cir. 

4050. 

A. D. cir. 

48. 

u c 13. 1,3. 

v c.15.40. 



heard o/j they i rent their clothes, and ran in among 
the people, crying out, 

15 And saying, Sirs, why do ye these things? We 
j also are men of like passions with you, and preach 
unto you that ye should turn from these vanities k unto 
l the living God, which made m heaven, and earth, 
and the sea, and all things that are therein : 

16 Who n in timespast suffered all nations to walk in 
their own ways. 

17 ° Nevertheless he left not himself without witness, 
in that he did good, and gave us rain p from heaven, 
and fruitful seasons, filling our hearts with food and 
gladness. 

18 And with these sayings scarce restrained they the 
people, that they had not done sacrifice unto them. 

19 H And there came thither certain Jews from An- 
tioch and iconium, who persuaded the people, and, 
having <* stoned Paul, drew him out of the city, sup- 
posing he had been dead. 

20 Howbeit, as the disciples stood round about him, 
he rose up, and came into the city: and the next day 
he departed with Barnabas to Derbe. 

21 TT And when they had preached the gospel to that 
city, and r had taught many, they returned again to 
Lystra, and to Iconium, and Antioch., 

22 Confirming the souls of the disciples, and exhort- 
ing them to continue s in the faith, and that t. we 
must through much tribulation enter into the king- 
dom of God. 

23 And when they had ordained them elders in every 
church, and had prayed with fasting, they commended 
them to the Lord, on whom they believed. 

24 And after they had passed throughout Pisidia, 
they came to Pamphylia. 

25 And when they had preached the word in Perga, 
they went down into Attalia : 

26 And thence sailed to Antioch, u from whence they 
had been recommended v to the grace o£ God for the 
work which they fulfilled. 



chosen to the apostleship. Some think that Barnabas and Paul are here so 
called, as messengers of the churches, chap. xiii. 1 — 3. Yet as Paul was an 
apostle in the higher sense, we can hardly think Luke would name Barnabas 
before him, had he been only a messenger of the churches. One thing is re- 
markable, that Matthias r who was chosen to replace Judas, is beard no more 
of after his election ; yet Barnabas is one of the most conspicuous characters 
in the book of Acts. It is most certain, that we have only an abstract of the 
transactions of the apostles, as well as of the Lord Jesus. Is it not possible, 
therefore, (though not recorded,) that Matthias might have died, and Barnabas 
have been chosen in his stead? 

Ver. 21. Antioch— Namely, in Pisidia. Ch. xiii. 14. 

Ver. 23. And when they had ordained them elders in every church.— Al- 
most every word in this short passage has afforded ground for controversy, of 
a nature which we purposely avoid. We shall only remark on the word elder, 
(Greek, presbuteros,) that it is agreed, 1st, to refer to age ; and 2dly, to of- 
ficial character ; and that consequently, it may, in different texts, refer to 
persons reverend either in age or office. See Parkhurst. 

Ver. 24. Pisidia.— [Pisidia was a province of Asia Minor, situated between 
Phrygia on the north and west, Lycaonia on the east, and Pamphylia on the 
south.]— Bagster. 

Ver. 25. Perga.— [Perga was a considerable city of Pamphy'ia, towards tho 
sea coast, and near the Caystrus, famous for a temple of Diana. Attalia. 



J 



ACTS, XV. 



3Z.*r 



A. M. cir. 

4052. 

A. D. cir. 

43. 



27 And when they were come, and had gathered the 
church together, they rehearsed w all that God had 
done with them, and how he had opened x the door of 
faith unto the Gentiles. 

28 And there they abode long time with the disci- 
ples. 

CHAPTER XV. 

1 Great dissension arisetli touching circumcision. 6 The apostles consult about 
it, 22 and send their determination by letters to the churches. 36 Paul and 
Barnabas, thinking to visit the brethren together, fall at strife, and depart 
asu nder. 

AND a certain men which came down from Judea 
taught the brethren, and said, Except bye be cir- 
cumcised c after the manner of Moses, ye cannot be 
saved. 

2 When therefore Paul and Barnabas had no small 
dissension and disputation with them, they determin- 
ed that *iPaul and Barnabas, and certain other of 
them, should go up to Jerusalem unto the apostles 
and elders about this question. m 

3 And being e brought on their way by the church, 
they passed through Phenice and Samaria, declaring 
the f conversion of the Gentiles : and they caused great 
s joy unto all the brethren. 

4 And when they were come to Jerusalem, they were 
received of the church, and of the apostles and elders, 
and h they declared all things that God had done with 
them. 

5 IT But there i rose up certain of the sect of the Pha- 
risees which believed, saying, JThat it was needful to 
circumcise them, ana to command them to keep the 
law of Moses. 

6 And the apostles and elders came k together for to 
consider of this matter. 

7 IT And when there had been much disputing, Peter 

— Attalia, now Antalia, or Satalie, was a maritime city of Pamphylia, the 
chief residence of the prefect.] — Bagster. 

Ver. 27. With them.— Doddridge, "By them." Boor of fa ith— That is, 

had given them also the privilege of believing. So " Door of hope," Ho. ii. 15. 

Chap. XV. Ver. I. And certain men.— Men whose hearts are not deeply 
engaged in spiritual religion, are the first to spend their zeal on its external 
services. 

Ver. 3. And being brought on their way— See chap. xx. 38 ; xxi. 5, &c. 
Phenice. — [Phenice, or Phoenicia, was a province of Syria, whose boun- 
daries were different at different times. It may be said, generally, to have ex- 
tended from Tripoli on the north, to the termination of the ridges of Mount 
Lebanon on the south, where it met the border of Palestine : and compre- 
hending in breadth the narrow tract between Lebanon and the Mediterranean. 
Ptolemy, however, makes it extend from the Eleutherus, below Aradus, to 
Pelusium in Egypt, including all the sea coast of Palestine.]— Bagster. 

Ver. 5. Needful to circumcise. — These men not only taught the perpetuity 
of circumcision, but its absolute necessity to salvation : they insisted, there- 
fore, that the Gentile converts should be circumcised to be received into the 
Christian Church : or, in other words, that the Gentiles must become Jews, 
before they could be Christians. 

Ver. 6. Apostles and elders came together.— -This has been usually called the 
first Christian Council, and so it was ; but it was also unique, as consisting 
chiefly (it* not entirely) of the apostles and other inspired persons ; on which 
account we may the more admire the mild and gentle terms with which the 
apostolic epistle concludes : — Not, " If any man dispute our authority let him 
be Anathema ; y ' but, " From which (namely, the things here prohibited) if ye 
keep yourselves, ye shall do well." 

Ver. 7. After much disputing.— -Not among the apostles, but between them 

& : — — --; 



wc.15.4. 

x 1 Co. 16.9. 

2 Co.2.12, 
Re.3.8. 



CHAP. 15. 

A. M. cir. 

4056. 

A. D. cir. 

52. 

a Ga.2.12. 

b Jn.7.22. 

c Le.12.3. 

d Ga.2.1. 

e Ro.15.2-1. 
I Co.16.6, 
11. 
3Jn.6. 

f cl4.27. 

g'Lu.15.7, 
10. 

h c.21.19. 

i or, rose 
up, said 
they, cer- 
tain. 

j ver.l. 

k Mat. 18.20 



12. zt 



358 



ACTS, XV. 



t! 



A. M. cir. 

4056. 
A. J>. cir. 



1 Mat 16. 18, 
19. 
c.10.20. 

mc.1.24. 

Q flct»/ id, 

14. 

lPe.1.22. 

o Ga.5.1. 

p Ro.3.24 
Ep.2.8. 
Ttt.3.4,5. 

q c.14.27. 



r Lu.2.31, 
32. 

s Am.9.11, 
12. 



t Nu.23.19. 
Is. 46. 10. 

u 1 Th.1.9. 

v Ex.20.4,5 
1 Co.8.1, 
&c 
10.28. 
Re. 2.14, 
20. 
9.20. 

w 1 Co.6.9, 
18. 

Col.3.5. 
1 Th.4.3. 

x Le.17.14. 
De.12.16, 

23. 



rose up, and said unto them, Men and brethren, ye 
know i how that a good while ago God made choice 
among us, that the Gentiles by my mouth should hear 
the word of the gospel, and believe. 

8 And God, which m knoweth the hearts, bare them 
witness, giving them the Holy Ghost, even as he did 
unto us; 

9 And put no difference between us and them, purify- 
ing n their hearts by faith. 

10 Now therefore why tempt ye God, to put a ycke 
°upon the neck of the disciples, which neither our fa- 
thers nor we were able to bear? 

11 But we believe that through Pthe grace of the 
Lord Jesus Christ we shall be saved, even as they. 

12 yi Then all the multitude kept silence, and gave 
audience to Barnabas and Paul, declaring what mira- 
cles and wonders God had wrought <J among the Gen- 
tiles by them. 

13 IT And after they had held their peace, James an- 
swered, saying, Men and brethren, hearken unto me: 

14 Simeon hath declared r how God at the first did visit 
the Gentiles, to take out of them a people for his name. 

15 And to this agree the words of the prophets ; as it 
is s written, 

16 After this I will return, and will build again the 
tabernacle of David, which is fallen down - T and I will 
build again the ruins thereof, and I will set it up : 

17 That the residue of men might seek after the Lord, 
and all the Gentiles, upon whom my name is called, 
saith the Lord, who doeth all these things. 

18 Known tun to God are all his works from the be- 
ginning of the world. 

19 Wherefore my sentence is, that we trouble not 
them, which from among the Gentiles are turned u to 
God: 

20 But that we write unto them,, that they abstain 
from pollutions of v idols, and from- w fornication, and 
from things strangled, andy*ro7/i x blood. 



and the advocates of the necessity of circumcision. 



Il 



-A good ivhile ago. 
was about ten years before that Peter had preached to Cornelius and his com- 
pany, according to the vulgar chronology ; but some refer this expression to the 
divine decrees. See ver. 18, also note of ver. 13. 

Ver. 13. James answered. — So far from Peter here appearing as ' the prince 
of the apostles," as the Roman Catholics consider him, he speaks with no 
authority, but as an individual apostle. He does not even appear to have pre- 
sided as Moderator; that office being filled by James, who sums up the argu- 
ment, and concludes with adding — " Wherefore my opinion (or decision) is,'' 
&c: which words, though in themselves unassuming, yet had they been j.sec 
by Peter, (as Doddridge observes,) would have been pleaded as decisive ofhia 
superiority. 

Ver. 14. Simeon — i. e. Simon Peter. 

Ver. 17. The residue of men.— In Amos ix. 12, our translation reads, "The 
remnant of Edom ;" but the LXX. and Arabic read Adam (or men) for " Edom :" 
and this is generally considered as the true reading. See Kennioott and New- 
come. Upon \ohom my name is called— i. e. who are converted to ihe true 

God. 

Ver. 13. All his ioorks—\. e. all his doings or designs •, not confining it to tho 
works of Nature. From the beginning of the vjorld—Ox " from eternity " 



Doddridge and Wesley. 

Ver. 19. My sentence is.— Doddridge, "J determine. 
Doddridge, '" are converted." 

IU, ■ 



■Are turnta - 



ACTS, XV. 



=?i 



359 J 



! 



21 For Moses of old time hath in every city them that 
preach him, being y read ki the synagogues every sab- 
bath day. 

22 IT Then pleased it the apostles and elders, with 
the whole church, to send chosen men of their own 
company to Antioch with Paul and Barnabas; name- 
ly, Judas surnamed z Barsabas, and Silas, chief men 
among the brethren z 

23 And they wrote letters by them after this manner ; 
The apostles and elders and brethren send greeting 
unto the brethren which are of the Gentiles in Antioch 
and Syria tind Cilicia : 

24 Forasmuch as we have heard, that certain a which 
went out from us have troubled fcyou with words, 
c subverting your souls, saying, Ye must be circum- 
cised, and keep the law : to whom -d we gave no such 
commandments 

25 It seemed good unto us, being assembled with one 
accord, to send chosen men unto you with our belo- 
ved Barnabas and Paul, 

26 Men that have hazarded e their lives for the name 
of our Lord Jesus Christ. 

27 We have sent therefore Judas and Silas, who shall 
also tell you the same things by f mouth. 

28 For it seemed good to the Holy Ghost, and to us, 
to lay upon you no greater burden s than these neces- 
sary things-; 

29 That ye abstain h from meats offered to idols, and 
from blood, and from things strangled, and from for- 
nication : from which if ye keep i yourselves, ye shall 
do well Fare ye welL 

30 So when they were dismissed, they came to Anti- 



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y c. 13. 15,27 

z -c.1.23. 

a ver.l. 

b Gu.5 12. 
c Ga.5.4. 

d Ga.2.4. 



e c. 13.50. 
14.19. 



t word. 
g Re.2.24. 
h ver.23. 



i 2 Co. 11.9. 
Ja 1.27. 
Un.5.2l. ; 

Jude 20,21 



Ver. 22. Antioch.— {Antioch of Syria, now Antakia, was the capital of the 
Syro-Macedonian empire, the residence of the Macedonian kings of Syria for 
several hundred years, and afterwards of the Roman governors of the province. 
It was situated on the Orontes, about 67 miles west of Aleppo, and 12 miles; 
from the Mediterranean, and is said to have been 4 miles in circumference. It 
was totally rained by an earthquake in 1822.]— Bagster. 

Ver. 23. Syria-.— {-Syria properly so called, and in the sense in which it oc- 
curs in the New Testament, was a country of Asia, bounded by the Euphrates 
en the east, by the Mediterranean and Phoenicia on the west, by Cilicia on the 

north, and by Judea a*nd Arabia Deserta on the south. Cilicia — Was a 

country of Asia Minor, on the southeastern coast, having Lycaonra and 
Mount T-aurus on tlie north, Syria on the «ast and south, and Pamphylia on 
the west. Its capital city was Tarsus.]— Bagster. 

Ver. 27. Judas and Silas.— The former, surnamed Barsabas, is supposed to 
have been the brother of Joseph Barsahas, one of the candidates for the va- 
cant apostleship, chap. i. 23. By mouth.— Gt. "by word." Doddridge, 

" by word of mouth." 

Ver. 29. To abstain.from meats offered, to idols.— To abstain from " meats 
offered to idols," knowing them to have'heen so offered ; and more especially 
from partaking of idolatrous feasts, in which the meats had been so offered. 
To these, no doubt, Christians were frequently invited, and often probably with 
the view of ensnaring them : we, in this age, (Paganism being abolished,) are 
not under the same temptations ; but it deserves to be considered, whether the 
attendance of Christians at convivial feasts, where " Jolly Bacchus" and 
" Glorious Apollo" are invoked and eulogized in song, does not involve conduct 

very similar to that here prohibited. Things strangled, and Hood— Are 

understood to comprehend all creatures killed for food without discharging the 

blood from them. And from fornication. — This is, in all cases, a crime 

against the moral law ; but the prohibition seems to be here given with parti- 
cular reference to the licentious and abominable rites practised in Pagan tenv 
f les, where the worst crimes made part of their religious services. 



360 



ACTS, XVI. 



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. tation. 



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2Jn.lO. 

A. M. cir. 

4057. 

A. D. i;ir. 

53. 

m 0.13.4,4*: 



n c. 12. 12,25 
Col.4.10. 



o c.13.13. 



p c.14.26. 
20.32. 



q c.16.5. 



CHAP. 16. 



a c.14.6. 

b c.19.22. 
Ro. 16.21. 
lCo.4.17. 

C2TL1.5. 

d c.6.3. 
1 Ti.5.10. 
He.11.2. 

e Ga.2.3..8. 
5.1..3. 



f 1 Co.9.20. 



och : and when they had gathered the multitude to- 
gether, they delivered the epistle : 

31 Which when they had read, they rejoiced for the 
J consolation. 

32 And Judas and Silas, being prophets also them- 
selves, exhorted the brethren with many words, and 
confirmed k them. 

33 And after they had tarried there a space, they were 
let go i in peace from the brethren unto the apostles. 

34 Notwithstanding it pleased Silas to abide there 
still. 

35 Paul also and Barnabas continued in Antioch, 
teaching and preaching the word of the Lord, with 
many others also. 

36 11" And some days after Paul said unto Barnabas, 
Let us go again and visit our brethren in m every city 
where we have preached the word of the Lord, and 
see how they do. 

37 And Barnabas determined to take with them John, 
n whose surname was Mark. 

33 But Paul thought not good to take him with them, 
who departed °from them from Pamphylia, and went 
not with them to the work. 

39 And the contention was so sharp between them, 
that they departed asunder one from the other: and 
so Barnabas took Mark, and sailed unto Cyprus; 

40 And Saul chose Silas, and departed, being recom- 
mended p by the brethren unto the grace of God. 

m 41 And he went through Syria and Cilicia, confirm- 
ing <Uhe churches. 

CHAPTER XVI. 

1 Paul having circumcised Timothy, 7 and being called by the Spirit from one 
country to another, 14 converteth Lydia, 16 casteth out a spirit of divina- 
tion. 19 For which cause he and Silas are whipped and imprisoned. 26 The 
prison doors are opened. 31 The jailer is converted, 37 and they are delivered 

THEN came he to a Derbe and Lystra : and, be- 
hold, a certain disciple was there," named b Timo 
theus, the son of c a certain woman, which was a 
Jewess, and believed ; but his father was a Greek : 

2 Which was well d reported of by the brethren that 
were at Lystra and Iconium. 

3 Him would Paul have to go forth with him ; and 
took and circumcised e him because of the Jews f which 
were in those quarters : for they knew all that his fa- 
ther was a Greek. 

4 And as they went through the cities, they delivered 



Ver. 37. Barnabas determined.— Hammond, " counselled." Doddridge, 
" advised.'' 

Ver. 38. Pamphylia.—[Pam,phylia was a province of Asia Minor, bounded 
on the south by the Mediterranean, west by Lycia, north by Pisidia, and east 
by Cilicia. J— Bagster. 

Ver. 39. The contention was so sharp.— The Greek word is a medical term 
—a paroxysm of anger. 

Chap. XVI. Ver. l. Timotheus— -In English, Timothy, to whom Paul after- 
wards addressed two epistles. 

Ver. 3. They kneio all that his father was a Greek— And consequently that 
he was uncircumcised, which would be an insurmountable barrier to his useful- 
ness among the Jews. 

Ver. 4, 5. And they went, fcc.—Townsend, on the authority of Lord Bar 
rington and other critics, places these verses at the end of chap, xv.; but 
Doddridge disapproves the transposition. 



ACTS, XVI. 



361 



Of 



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them the decrees for to keep, that were ordained 
the apostles and elders which were at Jerusalem. 

5 And so were the churches h established in the faith, 
and increased in number daily. 

6 Now when they had gone throughout Phrygia and 
the region of i Galatia, and were forbidden of J the Holy 
Ghost to preach the word in k Asia, 

7 Aftnr they were come to Mysia, they assayed to go 
into Bithynia: but the Spirit suffered them not. 

8 And they passing by Mysia came down to i Troas. 

9 TT And a vision appeared to Paul in the night ; There 
stood a man m of Macedonia, and prayed him, saying, 
Come over into Macedonia, and help us. 

10 And after he had seen the vision, immediately we 
endeavoured to go n into Macedonia, assuredly gather- 
ing that the Lord had called us for to preach the gospel 
unto them. 

11 Therefore loosing from Troas, we came with a 
straight course to Samothracia, and the next day to 
Neapolis ; 

12 And from thence to °Philippi, which is Pthe chief 
city of that part of Macedonia, and a colony : and we 
were in that city abiding certain days. 

13 And on the °i sabbath we went out of the city by a 
river side, where r prayer was wont to be made; and 
we sat down, and spake unto the women which re- 
sorted thither. 

14 IT And a certain woman named Lydia, a seller of 
purple, of the city of Thyatira, which worshipped 
God, heard us : wnose heart s the Lord opened, that 
she attended unto the things which were spoken of 
Paul. 

15 And when she was baptized, and her household, 
she besought }us, saying, If ye have judged me to be 
faithful to the Lord, come into my house, and abide 
there. And she constrained us. 

16 IT And it came to pass, as we went to prayer, a 

Ver. 6. Phrygia— [A country of Asia Minor, had Bithynia and Galatia on 
the north, Cappadocia on the east, Lycaonia, Pisidia, Pamphylia, and Lycia 

on the south, and Lydia and Mysia on the west. Galatia— Was situated 

between Phrygia on the south, Bithynia and Paphlagonia on the north, and 
Pontus on the east. Asia— That is, Proconsular Asia, which included Io- 
nia, iEolia, and Lydia.]— Bagster. 

Ver. 7. Mysia— [Lay between Lydia on the south, Troas on the west, the 
Propontis on the north, and Phrygia and Bithynia on the east ; which had the 
Euxine on the north, Paphlagonia on the east, and Galatia and Phrygia on the 
south.]— Bagster. But the Spirit [of Jesusl suffered them not.— Dodd- 
ridge says, " So many ancient versions, readings, and citations, add the 
words [of Jesus,] that I thought myself not only authorized, but obliged, at 
least to insert them thus, and perhaps might well have omitted the crotchets." 
Even "The improved (Unitarian) version" inserts them; and adds, "these ' 
words are introduced into the text on the most approved authorities." See 
Griesbach. 

Ver. 11. Samothracia— [Now Samandrachi, was an island of the iEgean 
sea, about 20 miles in circumference, near Thrace, where the Hebrus falls into 

the sea. Neapolis — Now Napoli. was a sea port of Macedonia, a few miles 

from Philippi, near Thrace, to which it was formerly reckoned.]— Bagster. 

Ver. 12. The chief city. — Doddridge, " a city of the first part of Macedo- 
nia," which was divided into four parts — " and a Roman colony." 

Ver. 13. Where prayer ivas wont to be made.— Doddridge, " Where, ac- 
cording to custom, was an oratory." Lardner quotes Josephus for such a 
custom among the Jews, tolerated by the Roman laws. 

31^ 



i Ga.1.2. 
1 Pe.1.1. 



j Am.8.11, 
1 Co. 12 11 



k Re.1.4,11. 



1 2Co.2.12. 
2TU.13. 



mc. 10.30. 

n 2 Co.2.13. 

o Phi. 1.1. 

p or, the 
first. 

q saZhath 
day. 

r c.21.5. 

s Lu.24.4*. 

J H;*^.2. 



r?z 



362 



ACTS, XVI. 



A. M. cir. 
4057. 
I \ A. D. cir. 
53. 

u I Sa.28 7. 

v or, Py- 
thon. 

wc.19.24. 

x Ge.14.18, 
22. 



y c 18.26. 
He. 10.20. 

z Ma. 1.25, 
34, 

a Ma.16.17. 

b c. 19.24.. 
27. 

c or, court. 

d Mat. 10. 18 

e lKi.18.17. 
c.17.6. 

f 2 Co.6.5. 
11.23,25. 
1 Th.2.2. 

g Ja.5.13. 

h Ps.34.1. 

i c.4.31. 

J Is. 42.7. 
c.5.19. 
12.7,10. 

k Pr.21.il, 
12. 
lTh.5.15. 

1 Ec.7.15.. 
17. 



certain damsel possessed "with a spirit of v divination 
met us, which brought her masters much gain w by 
soothsaying : 

17 The same followed Paul and us, and cried, saying, 
These men are the servants of the most higli x God, 
which show unto us the way of y salvation. 

18 And this did she many days. But Paul, beins* 
grieved, turned and said z to the spirit, I command 
thee in the name of Jesus Christ to come out of her. 
And a he came out the same hour. 

19 IF And when her masters saw that the hope of their 

Sains bwas gone, they caught Paul and Silas, and 
rew them into the c market-place unto <Uhe rulers, 

20 And brought them to the magistrates, saying, 
These men, being Jews, do exceedingly trouble e our 
city, 

21 And teach customs, which are not lawful for us 
to receive, neither to observe, being Romans. 

22 And the multitude rose up together against them : 
and the magistrates rent off their clothes, and com- 
manded to beat them. 

23 And when they had laid f many stripes upon them, 
they cast them into prison, charging the jailer to keep 
them safely: 

24 Who ; having received such a charge, thrust them 
into the inner prison, and made their feet fast in the 
stocks. 

25 IT And at midnight Paul and Silas Sprayed, and 
sang h praises unto God : and the prisoners heard them. 

26 And suddenly there was a great earthquake, so 
i that the foundations of the prison were shaken : and 
immediately J all the doors were opened, and every 
one's bands were loosed. 

27 And the keeper of the prison awaking out of his 
sleep, and seeing the prison doors open, he drew out 
his sword, and would have killed himself, supposing 
that the prisoners had been fled. 

28 But k Paul cried with a loud voice, saying, Do 
thyself i no harm : for we are all here. 



! 



Ver. 16. A spirit of divination— Marg. " of Python," or Apollo. Dr. Dodd- 
ridge remarks, " The manner in which Luke relates the story, plainly implies, 
that he thought it a real possession, and that Paul took it himself in that view. 
Nor can I apprehend that her behaviour, or his, or that of her masters after- 
wards, can be accounted for, without allowing it to have been the case" Vir- 
gil thus describes a Pythoness : — 

" The virgin cries — The god ! behold the god ! 

And straight her visage and her colour change, 

Her hair's dishevell'd, and her heaving breast, 

And labouring heart, arc swollen with sacred rage ; 

Larger she seems, her voice no mortal sound, 

As the inspiring god, near and more near, 

Seizes her sou]."— -Eneid, vi. 46. 
Archbishor. Potter says, "There were but few that pretended to inspiration 
but raged after this manner, foaming and yelling, and making a strange, terri- 
ble noise; sometimes gnashing their teeth, shivering, and trembling, with a 
thousand antic motions." The Hebrews called such a one " Mistress* of the 
0&" (cr Aub.) See 1 Sam. xxviii., with which the reader may compare Job 

xxxii. 18—20. By soothsaying.— Doddridge, " prophesying." 

Ver. 19. Market-place.— Marg. " Court." See note on chap. xvii. 17. 
^v-.-. 22. Commanded to beat them.— Doddridge, " Commanded them to be 
ti with rods." 



< 



r 



ACTS, XVII. 



363 



29 Then he called for a light, and sprang in, and came 
m trembling, and fell down before Paul and Silas, 

30 And brought them out, and said, Sirs, what n must 
I do to be saved ? 

31 And they said, Believe °cn the Lord Jesus Christ, 
and thou shalt be saved, and thy P house. 

32 And they spake unto him the word of the Lord, 
and to all q that were in his house. 

33 And he took them the same hour of the night, 
and washed their stripes ; and was baptized, he and 
all his, straightwav. 

34 And when he had brought them into his house, 
he set meat r before them, and s rejoiced, believing in 
God with all his house. 

35 tf And when it was day, the magistrates sent the 
Serjeants, saying, Let those men go. 

35 And the keeper of the prison told this saying to 
Paul, The magistrates have sent to let you go : now 
therefore depart, and go in peace. 

37 But Paul said unto them, They have beaten us 
openly * uncondemnned, bein^ Romans, and have cast 
us into prison ; and now do they thrust us out privily? 
nay verily; but let them come u themselves and fetch 
us out. 

38 And the Serjeants told these words unto the ma- 
gistrates : and they feared, when they heard that they 
were Romans. 

39 And they came and besought v them, and brought 
them out, and desired w them to depart out of the city. 

40 And they went out of the prison, and entered into 
the house of x Lydia : and when they had seen the 
brethren, they comforted them, and departed. 

CHAPTER XVII 

I Paul preacheth at Thessalonica, 4 where some believe, and others persecute 
him. 10 He is sent to Berea, and preacheth there. 13 Being persecuted at 
Thessalonica, 15 lie cometh to Athens, and disputeth, and preacheth the living 
God, to them unknown, 3-1 whereby many are converted unto Christ. 

NOW when they had passed through Amphipolis 
and Apollonia, they came to Thessalonica, a where 
was a synagogue of the Jews : 



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n c.2.37. 
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c 13.39. 

p c.2.39. 

q Ro.1.14, 
16. 

r Lu.5.29. 
s Ro.5.11. 

t c.22.25. 



u Da.6.18, 
19. 
Mat. 10. IS 



v Ex.11.8. 
Re.3.9 



w Mat.3.34. 



x ver.14. 



CHAP. 17. 

a eh. 14.1. 
15.21. 

16. 13. 



! 



Ver. 30. What must I do to be saved ?— Saved from what? Not the punish- 
ment of the law, for the escape of the prisoners— He had heen told, " we are all 
here."— The answer of Paul, (ver. 31.) were absurd, if this was what he feared. 
For their belief in Christ they were now in prison. Saved from the wrath of i 
God, is the meaning. It was conviction of sin that made the jailer ask what 
he must do. 

Ver. 35. The magistrates— i. e. the Pretors. Sent the Serjeants.— Bea- j 

dies, or lictors. — Doddridge. 

Ver. 37. They have beaten us, &c— Cicero says, "It is a transgression of! 
the law to bind a Roman citlsen : it is wickedness to scourge him." The ille- 
gality of the proceeding of the magistrates was farther evident in their con- 
demning and punishing Paul unheard. Being Romans.— As to the plea of 

Paui and Siias, that they were Ror%ans, there is no doubt but it was true ; and, 
bnivrr so, it could not be their duty, silently and tamely to give up privileges, bj 
thi surrender of which others might be injured, and the laws of their country 
violate I with impunity. Bring the case home— suppose an American put upon 
hh 'rial simply for pleaching; and another Judge Jefferies wish to try him 
withtut empannelling a jury, would it be consistent with his duty to submit, 
and resign his own and the liberties of his country, without a struggle or a plea? 
Undoubtedly not : nor would it have been right in Paul and Silas to have given 
up silently their Roman privileges. 

Chap. XVII. Ver. 1. Amphipolis— [W els the capital of the first division of 



364 



ACT <j3, XVII. 



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c.9.20. 
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c.13.23. 
Ga.3.1. 



c or, whom, 
said he, I 
preach. 



d c.23.24. 

e 2 Co.8.5. 
ll'h. 1.5,8. 

f Ro.16.21. 

g Lu.23.5. 
c. 16.20. 

h Lu-23.2. 
J n. 19.12. 

i Mat. 2. 3. 
Jn.11.48. 



j c.9.25. 
ver. 14. 



k Ps. 119.99, 
100. 



1 Ja.l.2l. 
I Pe.2.2. 

m Is.34. 16. 
Lu. 16.29. 
24.44. 
Jn.5.39. 

n Lu. 12.51. 



Macedonia, situated on the Strymon, which nearly surrounded it, from whence 
it t/v>k its name, about 70 miles east of Thessalonica. It is now a place of Jit- 
Ik. consequence, called Emboli. Thessalonica — Now Salon ichi, was a 

celebrated city and capital pf the second part of Macedonia, situated at the 
head of the Thermaic gulf, now the gulf of Salon ichi. It was a noble mait 
and the. most populous of all Macedonia ; and it still retains somewhat of ,is 
ancient splendour, being five miles in circumference, and containing a popula- 
tion of upwards of 60,000 persons. See the travels of Dr. Clarke, &c. ]—B. 

Ver. 4. Consorted— i. e. associated. Devout Greeks— Or Grecians, pro- 
selyted to the Jewish religion. 

Ver. 5. Jason.— A resident at Thessalonica, and a kinsman of St. Paul. See 
Ro. xvi. 21. 

Ver. 6. These that have turned the world upside down. — The word pro- 
perly implies sedition — an attempt to overturn the government. See eh. xxi. 38. 

Ver. 10. Berea— 1 Was a city of Macedonia, not far from the Thermaic gulf, 
west of Thessalonica, and nearPella, the birth place of Alexander the Great.) 
— Bagster. 

Ver. 11. More noble.— Not in rank, hut in disposition— "more ingenuous," or 
liberal minded. 

Ver. 13. Stirred up the people. — "Raising fa storm among] the people." 
Blackwall in Doddridge. 



2 And Paul, as his mt? nner was, a went in unto them, 
and three sabbath daj/ s reasoned with them out of 
the scriptures, 

3 Opening and alleging^ that Christ must b needs 
have suffered, and risen, again from the dead ; and 
that this Jesus, c whom I preach unto you, is Christ. 

4 And some d f them beb'eved, and e consorted with 
Paul and Silas ; and of tt^e devout Greeks a great 
multitude, and of the chief (women not a few. 

5 IT But the Jews which b.eheved not, moved with j 
envy, took unto them certain he wd fellows of the baser 
sort, and gathered a company, and set all the city on 
an uproar, and assaulted the ih ouse of f Jason, and 
sought to bring them out to the people. 

6 And when they found them no!; they drew Jason 
and certain brethren unto the rulers of the city, cry- 
ing, s These that have turned the world upside down 
are come hither also ; 

7 Whom Jason hath received : and these all do con- 
trary h to the decrees of Cesar, saying that there is 
another king, one Jesus. 

8 And they troubled 5 the people and the rulers of the 
city, when they heard these things. 

9 And when they had taken security of Jason, and 
of the other, they let them go. 

10 IT And the brethren immediately sent away JPaul 
and Silas by night unto Berea : who coming thither 
went into the synagogue of the Jews. 

11 These were more k noble than those in Thessalo- 
nica, in that they received the word with all readiness 
i of mind, and searched the scriptures m daily, whether 
those things were so. 

12 Therefore many of them believed; also of ho- 
nourable women which were Greeks, and' of men, 
not a few. 

13 TT But when the Jews of Thessalonica had know- 
ledge that the word of God was preached of Paul at 
Berea, they came thither also, and stirred up n the people. 

14 And then immediately the brethren sent away 



ACTS, XVII. 






365 



°Paul to go as it were to the sea : but Silas and 'IV 
motheus abode there still. 

15 And they that conducted Paul brought him unto 
Athens : and receiving a commandment unto Silas 
and Timotheus p for to come to him with all speed, 
they departed. t 

16 IT Now while Paul waited for them at Athens, ^his 
spirit was stirred in him, when he saw the city r wholly 
given to idolatry. 

17 Therefore disputed, he in the synagogue with the 
Jews, and with the devout s persons, and in the mar- 
ket daily with them that met with him. 

18 Then certain philosophers * of the Epicureans, 
and of the Stoics, encountered him. And some 
said, What will this "• babbler say? other some, He 
seemeth to be a setter forth of strange gods : be- 
cause he preached unto them Jesus, and the resur- 
rection. 

19 And they took him, and brought him unto v Areo- 
pagus, saying, May we know what this new w doctrine, 
whereof thou speakest, is ? 



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54. 

qPs.U9.13G 
52 Pe.2.8. 

r or, full of 
idols. 

s c.8.2. 
t Col.2.8. 

u or, base 
fcllovj. 

v or, Mars 1 
hill. It 
was the 
highest 
court in 
Athens. 

wJn. 13.34. 
1 Jn.2.7,8. 



ii 



Ver. 14. To go as it were to the sea.— Doddridge, " As if he were to go by 
sea." Newcomc, " Towards the sea." So Schleusner. Bost and Rephelius 
have fully proved, that " towards," and not " as it were to," is the true ren- 
dering.— Boothroyd. 

Ver. 15. Athens— [Was the most celebrated city of Greece, not merely for 
political greatness and military power, but for the learning, eloquence, and 
politeness of its inhabitants, and for the cultivation of the arts and sciences. 
It was situated in a delightful plain of Attica, on the Saronic gulf, opposite the 
eastern coast of Peloponnesus, in a sort of peninsula formed by the two rivers, 
the Ilissus and Cephisus, about 35 miles east of Corinth, and four miles from 
the sea. The ruins of many of the splendid structures for which it was cele- 
brated yet remain.]— Bagster. 

Ver. 16. His spirit ivas stirred. — According to Doddridge, the Greek word 
signifies sharpened, set on edge. In 1 Co. xiii. 5, a kindred term is rendered 

" provoked," which word some use here. Wholly given to idolatry. — 

Marg. " full of idols," which is more literal. 

Ver. 17. Devout persons— i. e. Jewish proselytes. And in the market. — 

(Gr. Agora) the market-place, or*forum; a large open place, where the peo- 
ple assembled, and on the sides of which there were generally porticoes, or 
cloisters, where the philosophers used to dispute or lecture ; where courts were 
sometimes held; and where temples and theatres were usually built. 

Ver. 18. Epicureans. — LThe Epicureans were the followers of Epicurus ; 
who acknowledged no gods except in name, and denied that they exercised 
any government over the world ; and held that the chief good consisted in the 
gratification of the appetites. The Stoics were the followers of Zeno, and 
held that all human affairs were governed by fate. Both denied the resurrec- 
tion of the body, and the immortality of the soul.] — Bagster. This babbler. 

— Gr. "a word-scatterer ," which Beza explains in allusion to a little bird, 
called " the seed-picker," remarkable for picking up scattered seeds : so they 
mean to insinuate that Paul had picked up scraps of philosophy in the market- 
place. A setter forth of strange [i. e. foreign] gods— Or " demons." (Gr. 

dai?nonia.) The Greeks used this term for all the invisible powers — celestial, 

terrestrial, or infernal ; gods, heroes, or devils. Jesus, and the resurrection. 

— In Gr. Anastasis ; which latter, it is generally thought, these Athenians took 
for a new goddess. The Athenians worshipped Shame, Fame, Desire, &c. as 
goddesses. 

Ver. 19. Areopagus.— The court of the Areopagites, before which St. Paul 
was now brought, was so named from the place in which it was held, being on 
a hill not far from the city, called Areopagus. This court was of high anti- 
quity ; it was instituted before the time of Solon, but when is uncertain. It is 
also equally unknown of what number this assembly was composed. It is 
however certain, that it was the most sacred and venerable tribunal in Greece. 
They were very particular in examining the characters pf such persons as were 
admitted members of it. Any evidence of intemperance excluded from the 
office ; and though the dignity was usually held for life, yet if any of the sena- 



P 



365 

A. M. cir. 

4058. 

A. D. cir 

54. 



ACTS, k^YHl 



Ti 



x Ho.8.lti 

y or, the 

court of 
the Aieo- 
jidgites. 

z Je.50.33. 

a or, sods 
that ye 
worship. 
Ga.4.8. 

b c. 14.15. 

c Matlf.25 

■A c.7.48. 

e Ps 50.8. 

f Job 12.10. 
Zee. 12.1. 

g Ro. 11.36. 

h Mal.2.10 

i Ps.31.15. 

j Is.45.2l. 



20 For thou bringest e\ -rtain* strange things to our 
ears: we would know Therefore what these things 
mean. t 

21 (For all the Athenians ** n( J strangers which were 
there spent their time in n\ otmn £ else, but either to 
tell, or to hear some new thk n £-) . , 

22 1T Then Paul stood in th" e }™ s t of y Mars' hill, 
and said, Ye men of Athene/' l Perceive that in all 
things ye are too s superstition- 

23 For a,s I passed by*, and behu e]( ? your a devotions, I 
found an altar with this inscrip, tion > TO THE UN- 
KNOWN GOD. Whom therefor, 6 ye ignorantly wor- 
ship, him declare I unto you. 

24 b God that made the world aiur#M things therein, 
seeing that he is c Lord of heaven an C, earth, dwelleth 
i not in temples made with hands ; 

25 Neither is worshipped with men's hands, 3S though 
e he needed any thing, seeing he fgiveth to all life, 
and breath, and s all things ; 

26 And hath made of one h blood all, nations of men 
for to dwell on ail the face of the earth, and hath de- 
termined the times i before appointed, and the bounds 
j of their habitation ; 



■i 






tors were convicted of immorality, they were expelled. The utmost gravity 
was preserved in this assembly, and to laugh in their presence was an unpar- 
donable act of levity. Demosthenes tells us, that so impartial were they in 
their proceedings, that to his time there never had been so much as one of their 
determinations of which there had been any just reason to complain. Foreign 
states frequently referred to their decision. They had three meetings every 
month ; and always sat in the open air, a custom practised in all the courts of 
justice that had cognizance of murder. They heard and determined all causes 
in the night, and in the dark, that they might not he biassed by the sight of 
either plaintiff or defendant. Orient. Cust. No. 1319. 

Ver. 21. Some new thing. — Literally, " newer thing." The Athenians were 
as anxious to hear the last new opinions stated, as some of our ladies to re- 
ceive the last new fashions from Paris. They are upbraided more than once by 
Demosthenes for this excessive love of novelty, and it should seem that they 
are remarkable for the same weakness to the present day. See Orient. Lit. 
No. 1420. 

Ver. 22. Mars' hill.— Gr. Areopagus ; the same word as in ver. 19, but here 

literally tianslated in the text— there only in the margin. Too superstitious. 

— This translation is too harsh. The learned Jos. Mede renders it, " Too full 
of demons." Doddridge, " Exceedingly addicted 1o the worship of invisible 
powers." St. Paul employs the most inoffensive terms in reproving the Athe- 
nians; but it is remarkable, that their own writers mention the same fact of 
their attachment to a multitude of idols. It is said there were more gods wor- 
shipped at Athens than in any other part of Greece, and that they kept a double 
number of festivals. Orient. Lit. No. 1421. 

Ver. 23. Unknown God. — Diogenes Laertius (in his Life of Epimeniles) 
relates, that in his time (about 600 years before Christ) there was a terrible 
pestilence in Athens, to avert which they sacrificed to all the gods whom they 
supposed able to assist them, but without success. Epimenides therefore ad- 
vised them to bring some sheep into the Areopagus, and then letting them loose, 
to follow them, and, when they laid down, to sacrifice to the god whose altar 
was nearest. Some of these sheep, it is supposed, might lie down, at a time 
when Athens was far from being so full of idols as in Paul's time, at a dis- 
tance from any statue or temple, (or perhaps at an equal distance between 
two,) when, not knowing to what god to direct their worship, they dedicated 
an altar " to the unknown god" who presided over the spot where the sheep 
rested. 

Ver. 25. Neither is worshipped— (Doddridge, served)— iviih ?nen , s hands 
— i. e. all our services are of no use to him : he needeth nothing from us. 

Ver. 26. And hath n14t.de of one blood all nations— By this the apostle as- 
sures the Greeks, that, though a Jew, his benevolent affectiOns were by no 
means confined to his own nation : and at the same time insinuates, that 



li 



Jr 



ACTS, XVIII. 



36: 



m I 



27 That they should seek the Lord, if haply they 
might feel after him, and find him, though k he be not 
far from every one of us : 

2S For in i him we live, and move, and have our be- 
ing; as m certain also of your own poets have said, 
For we are also his offspring. 

29 Forasmuch then as we are the offspring of God, we 
ought not n to think that the Godhead is like unto gold, 
or silver, or stone, graven by art and man's device. 

30 And the times of this ignorance God winked °al ; 
but now P commandeth all men every where to repent : 

31 Because he hath appointed q a day, in the which 
he will judge the world in righteousness by that man 
whom he hath ordained ; whereof he hath r given as- 
surance unto all men, in that he hath raised him from 
the dead. 

32 M And when they heard of the resurrection of the 
s dead, some mocked : and others said, We will hear 
thee again t of this matter. 

33 So Paul departed from among them. 

34 Howbeit certain men clave unto him,and believed : 
among the which icas Dionysius the Areopagite, and 
a woman named Damans, and others with them. 

CHAPTER XVIII. 
? Paul laboured] with his hands, and preadieth at Corinth to the Gentiles. 
9 The Lord encoiirageih him in a vision. 12 He is accused before Gallio the 
deputy, bat is dismissed. 18 Al'ierwnnls passing from city to city he strength- 
ened) the disciples. 24 A polios, being more perfectly instructed by A<juila and 
Priscilla. 23 pre^cheth Christ with great efficacy. 

AFTER these things Paul a departed from Athens, 
and came to Corinth : 



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1 Col. 1.17. 
in Tit. 1.1 2. 



n Ts.40.lS, 



o Ro.3.25. 

p Lu.2T.47. 

Tit.2.11, 
12. 

q Ro.2.16. 

r or, offered 
faith. 

s c.26.8. 

t EU.14.1& 
c.24.25. 



CHAP. 18. 

a ch. 17.32, 
33. 



theirs ought not to he restrained from him on that account. The whole family 

of man have one Father, and men of all nations are therefore brethren. 

And hath determined the times before appointed. — Here he addresses both 
the above classes of philosophers, equally opposing the Epicureans, who refer 
all events to chance and accident, and the Stoics, who attribute all to fate ; 
he refers all things to the determination of an infinitely wise and good God, 
who, as he is the only infinite, is also the only perfectly independent Being. 

Ver. 27. If haply— {Doddridge, " possibly")— they might feel after him.— 
The allusion is to people groping in the dark, and is intended to represent the 
difficulty of finding out God by the mere light of Nature. 

Ver. ^23. In him we live, and move, and have our being.— Doddridge, " In 



I 

IV til. ~X3. Mil Ill-lib IVG LCUO, U.UU. IIIUUC, LlllU, IlllUC UUI UClll$. JJVU.U,! CLOgO, 
him we live, and are moved, and do exist." For we are also his offsprin 

— The passage usually supposed to be here referred to, is thus translated: — 
" Jove's presence fills all space, upholds this ball ; 
All need his aid, his power supports us all ; 
For toe his offspring are, and he in love, 
Points out to man his labour from above." 
See the Phenomena of Aratus. The same words, with the variation of a 
letter only, are to be found in the Hymn of Cleanthes. See Doddridge. 

Ver. 30. God winked at.— Doddridge, " Overlooked." This text does not, 
cannot mean that God is in any case indifferent to the conduct of his crea- 
tures ; for it is added, that he commands all men every where to repent, and 
has appointed a day to judge them. So it was with the nations of Canaan — 
he winked, he appeared to close his eyes against their iniquities, until they 
were full, and then fulfilled at once his threatenings against them, and his 
promise? to Abraham. See Gen. xv. 16. 

Ver. 51. Given assurance — i. e. evidence to support our faith ; namely, the 
evidence of Christ's resurrection. 

Ver. 34. Dionysius the Areopagite.— & member of the tribunal Areopagus, 
the supreme tribunal of justice at Athens. There are two volumes, folio, of 
writings preserved under his name, supposed to be written by him after his 
conversion ; but Dr. A. Clarke pronounces them to be " a mere and foolisfc 
forgery of ihe 5th or 6th century." 
Chap. XVIII. Ver. l. Corinth— [The capital of Achaia, and the ornament 



r— 



^n 



368 



ACTS, XVIII. 



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a Ro.16.3. 
b c.20.34. 

c c.17.2. 

d c.17.M,15 



e or, is the 

Christ. 



f 2 Ti.2.25. 

g Ne.5.13. 

h Eze.33.4. 

i lCol.14. 
j Mat.23.20 

k sat there. 



A. M. cir. 
. 4059. 
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55. 



1 Ja.2.6. 



2 And found a certain Jew named a Aquiia, born in 
Pontus, lately come from Italy, with his wife Priscilla; 
(because that Claudius had commanded all Jews to 
depart from Rome :) and came unto them. 

3 And because he was of the same craft, he abode 
with them, and b wrought : for by their occupation 
they were tent-makers. 

4 And he reasoned in the c synagogue every sabbath, 
and persuaded the Jews and the Greeks. 

5 And when d Silas and Timqtheus were come from 
Macedonia, Paul was pressed in the spirit, and testi- 
fied to the Jews that Jesus e was Christ. 

6 And when they opposed f themselves, and blasphe- 
med, he shook skis raiment, and said unto them, 
Your h blood be upon your own heads ; I am clean : 
from henceforth I will go unto the Gentiles. 

7 And he departed thence, and entered into a certain 
man's house, named Justus, one that worshipped God, 
whose house joined hard to the synagogue. 

8 And i Crispus, the chief ruler of the synagogue, 
believed on the Lord with all his house ; and many of 
the Corinthians hearing believed, and were baptized. 

9 5F Then spake the Lord to Paul in the night by a 
vision, Be not afraid, but speak, and hold not thy 
peace : 

10 For I j am with thee, and no man shall set on 
thee to hurt thee : for I have much people in this city. 

11 And he k continued there a year and six months, 
teaching the word of God among them. 

12 TT And when Gallio was the deputy of Achaia, the 
Jews made insurrection with one accord against Paul, 
and brought him to the i judgment seat, 



of Greece, was situated on the middle of the isthmus which connects Pelo- 
ponnesus with Attica, at the distance of 60 stadia from the iEgean and Ionian 
seas, on each side. It was celebrated for its extensive commerce, wealth, and 
luxury ; for its magnitude and grandeur, its elegant and magnificent temples, 
palaces, theatres, and other public buildings ; and for the learning and ingenuity 
of its inhabitants, and the number of its seminaries, where philosophy was 
publicly taught. ]—Bagster. 

Ver. 2. .Claudius had commanded, &c— This is mentioned by Suetonius in 
the life of Claudius, and Christians were at this time considered only as a 
Jewish sect. See Lardner's Cred. 

Ver. 3. Tent-makers. — A very important trade at that time, when tents were 
much in use ; and ranking probably with our trunk-making. The early Rab- 
bies made no secret of their trades. One was surnamed the shoemaker, an- 
other the baker, &c. (See Doddridge.) Paul's motive was evidently that he 
might not be burdensome to the churches for support. See 1 Co. iv. 12. 2 Co. 
xiiT 14. Every Jew, whether rich or poor, was obliged to learn some trade. 

Ver. 5. Pressed in the spirit.— Doddridge, "borne away by (his) spirit." 
Heinsius and others, " by the spirit," meaning the Holy Ghost. But some an- 
cient copies read, " was earnestly employed in the word ;" i. e. in preaching. 
See Griespach 

Ver. 6. Shook his raiment. — As signifying, as he said, that he was clean, 
' pure." or " clear" of their blood. Compare chap. xx. 26. A like ceremony 
k stiil used in Turkey. See Orient. Lit. No. 1425. 

Ver. 7. Justus, one that worshipped God—i. e. a Jewish proselyte. 

Ver. 10. Set on thee.— Doddridge, " fall on thee." 

Ver. 12. Gallio— [Was the eldest brother of the celebrated philosopher L. A. 

Seneca, who describes him as a most mild and amiable man.] — Bagster. 

Deputy— i. e. Proconsul of Achaia, or Greece. Achaia.— [Achaia, proper, 



was a province of Peloponnesus, bounded on the north by the gulf of Corinth, 
on the south by Elis and Arcadia, on the east by Sicyon, and on the west by 
the Ionian sea ; but in its largest sense, it comprehended all Greece] — B. 



ACTS, XVIII. 



369 



~T 



13 Saying, This felloio persuadeth men to worship 
God contrary to the law. 

14 And when Paul was now about to open his mouth, 
Gallio said unto the Jews, If it were a matter of 
wrong or wicked iewdness, O ye Jews, m reason would 
that I should bear with you : 

15 Bat if it be a question of words and names, and 
of your *» law, look ye to it ; for I will be no judge of 
such matters. 

16 And he drave them from the judgment seat. 

17 Then all the Greeks took ° Sosthenes, the chief 
ruler of the synagogue, and beat him. before the judg- 
ment seat. And Gallio cared for none of those things. 

IS ^T And Paul after this tarried there yet a good 
while, and then took his leave of the brethren, and 
sailed thence into Syria, and with him Priscilla jtnd 
Aquila; having shorn Phis head in <" Cenchrea : for 
he had a vow. 

19 And he came to Ephesus, and left them there : 
but he himself entered into the synagogue, and rea- 
soned r with the Jews. 

20 When they desired him to tarry longer time with 
them, he consented not; 

21 But bade them farewell, saying, I must by all 
means keep this feast that corneth in s Jerusalem : but 
I will return again unto you, if t God will. And he 
sailed from Ephesus. 

22 And when he had landed at Cesarea, and gone 
up, and saluted the church, he went down to Antioch. 

23 And after he had spent some time there, he de- 
parted, and went over all the country of " Galatia and 
Phrygia in order, strengthening v all the disciples. 

24 IF And a certain Jew named w Apolios, born at 
Alexandria, an eloquent man, and mighty in the scrip- 
tures, came to Ephesus. 

25 This man was instructed in the way of the Lord ; 
and being fervent x in the spirit, he spake and taught 
diligently the things of the Lord, knowing >'only the 
baptism of John. 



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n Jn.18.31. 

c.23.29. 
25.11,19. 

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p Nu.6.18. 
c.21.24. 



q R0.I6.L 



x i is. 



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20.16. 

l I Co. 4. 19. 
J a. 4. 15. 

u Ga.1.2. 

v c.14.22. 
15.32,41. 

wl Co.1.12. 

3.5,6. 
Tit.3.13. 



x Ro.12.11. 
J a. 5. 16. 



y c.19.3. 



Ver. 14. Wrong— i. e. injustice. 

Ver. 17. Sosthenes, the chief ruler.— Probably the successor of Crispus, who 
had been converted, (ver. 8.) and of course of an opposite spirit, and in this 
case the prosecutor. 

Ver. 18. Cenchrea — [Now Kenkrr, was the port of Corinth* on the east, side 

of the isthmus, and about nine miles from the city. 1— Bagster. For he had 

a vow. — This appears to have been the vow of the Nazarite, for it is said, ho 
had " shaved his head at Cenchrea." By the original law, it appears that Na- 
zarites were to shave their heads " at the door of ihe tabernacle/' Num. vi. 18 ; 
but this must have been dispensed with, in the instance of pers-ms residing- in 
foreign countries, as well as that of going up 1o the three great feasts; the 
Rabbies, however, considered such persons as bound to come to Jerusalem to 
complete their vows ; and this is supposed to be the reason that Paul was so 
anxious to go up and keep the approaching feast, ver. 21. It should not be con- 
cealed, however, that Grotius, Hammond, Witsius, and others, consider 
Aquila (and not Paul) as the person who had made the vow ; and the naming 
Aquila after Priscilla, (contrary 1o every other instance,) favours this interpret- 
ation. If this be adopted, the word there, in ver 19, must refer, not to Ephesus, 
but to Cenchrea. 

Ver. 24. Mighty in the scriptures— 'Namely, of the Old Testament, the 
New not being yet written. 



370 



ACTS, XIX. 



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4060. 

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56. 

z He.6.1. 
2Pe.3.13. 

a 1 Co. 3. 6. 

b Ep.2.8. 

o Jn.5.39. 

d or, is the 
Chri&t. 



CHAP. 19. 
a lCo.3.5,6. 

b c.8.16. 
1 Sa.3.7. 

c c.13.25. 

d Mat.3.11. 

e Jn.1.15. 
27,30. 

f c8.16. 
1 Co. 1.13. 

g c.8.17. 

h c.2.4. 
10.46. 

i lCo.14.1, 

&c 



Chap. XIX. Ver. 1. The upper coasts— \. e. The upper parts of Asia Minor, 
which were more remote from the Mediterranean sea.-; — Ephesus— \ A much 
celebrated city of Ionia in Asia Minor, and the metropolis of Proconsular Asia, 
was situated on the river Cayster, and on the side of a hill, about 35 miles 
north of Miletus, 40 south of Smyrna, 100 west of Laodicea, and 5 miles from 
the iEgean sea. It was particularly famous for a magnificent temple of Diana, 
425 feet long, and 220 broad ; which was supported by 127 columns 70 feet high. 
It had become a ruinous place when the emperor Justinian filled Constanti- 
nople with its statues, and raised the church of St. Sophia on its columns, A. 
D. 528—566 ; and all that remains of this once splendid city, about half a mile 
from the village of Aiasaluck, when visited by Dr. Chandler, was inhabited 
by "a few Greek peasants, living in extreme wretchedness, dependance, aud 
insensibility." An American clergyman who visited it in 1821, says, "not a 
human being lives in Ephesus ; and at Aiasaluck there are merely a few Turk- 
ish huts." The candlestick has now been removed out of its place. Re. ii. 5.] 
— Bagster. 

Ver. 2. Whether there be any Holy Ghost— That is, whether it be yet given. 
A parallel ellipsis occurs John vii. 39: " The Holy Ghost was not yet ;" i. e. 
" not yet given" as our translators supply the word. So here, they " had not 
heard whether the Holy Ghost were yet given." This is the sense we believe 
generally given to the passage ; and it is difficult to believe that any of John's 
disciples should not have heard of the Holy Ghost, for he said, " I indeed bap- 
tize you with water unto repentance : but he that cometh after me .... he 
whall baptize you with the Holy Ghost." Mat. iii. 11. John i. 33. 

Ver. 5. Baptized in the name of the Lord Jesus.— This seems clearly to '.n- 
dicate, that John's was not Christian baptism, or it would not have been re 
peated. 

Ver. 6. The Holy Ghost came on them.— Namely, his miraculous powers; 
for, it is added, " They spake with tongues, and prophesied." 



26 And he began to speak boldly in the synagogue : 
whom when Aqnila and Priscilla had heard, they took 
him unto them, and expounded unto him the way of 
God more z perfectly. 

27 And when he was disposed to pass into Achaia, 
the brethren wrote, exhorting the disciples to receive 
him : who, when he was come, a helped them mux.... 
which had believed b through grace : 

28 For he mightily convinced the Jews, and that 
publicly, showing by c the scriptures that Jesus dwas 
Christ. 

CHAPTER XIX. 
6 The Holy Ghost is given by Paul's hands. 9 The Jewt I Lspheme his doctrine, 
which is confirmed by miracles. 13 The Jewish exorc.sts 18 are beaten by the 
devil. 19 Conjuring books are burnt. 24 Demetrius, for love of gain, raiseth 
an uproar against Paul, 35 which is appeased by the town clerk. 

\ ND it came to pass, that, while Apollos a was at 
■" Corinth, Paul having passed through the upper 
coasts came to Ephesus : and finding certain disciples, 

2 He said unto them, Have ye received the Holy 
Ghost since ye believed 1 And they said unto him, We 
have not b so much as heard whether there be any 
Holy Ghost. m 

3 And he said unto them, Unto what then were ye 
baptized? And they said. Unto j John's baptism. 

4 Then said Paul, John d verily baptized with the] 
baptism of repentance, e saying unto the people, that 
they should believe on him which should come after 
him, that is, on Christ Jesus. 

5 When they heard this, they were baptized in the- 
name f of the Lord Jesus. 

6 And when Paul had laid Shis hands upon them, 
^he Holy Ghost came on them ; and h they spake with 
tongues, and i prophesied. 



ACTS, XIX. 



371 



7 And all the men were about twelve. 

8TT And he went into the synagogue, and spake bold- 
ly for the space of three months, j disputing and k per- 
suading the things concerning the kingdom of God. 

9 But when divers were i hardened, and believed not, 
but spake evil m of that n way before the multitude, he 
departed from them, and separated the disciples, dis- 
puting daily in the school of one Tyrannus. 

10 And this continued by the space p of two years: 
so that all they which dwelt in Asia i heard the word 
of the Lord Jesus, both Jews and Greeks. 

11 And God wrought special r miracles by the hands 
of Paul : 

12 So that from his body were brought unto the sick 
8 handkerchiefs or aprons, and the diseases departed 
from them, and the evil spirits went out of them.* 

13 IT Then certain of the vagabond Jews, exorcists, 
took upon them l to call over them which had evil 
spirits the name of the Lord Jesus, saying, We adjure 
u you by Jesus whom Paul preacheth. 

14 And there were seven sons of one Sceva, a Jew, 
and chief of the priests, which did so. 

15 And the evil spirit answered and said, Jesus I 
know, and Paul I know; but who are ye? 

16 And the man in whom the evil spirit was leaped 
r on them, and overcame them, and prevailed against 
them, so that they fled out of that house naked and 
wounded. 

17 And this was known to all the Jews and Greeks 
also dwelling at Ephesus ; and fear w fell on them all, 
and 'he name of the Lord Jesus was magnified. 

18 And many that believed came, and x confessed, 
and showed their deeds. 

19 Many of them also which used curious arts brought 
their books together, and burned them before all men: 

Ver. 10. All they which dwelt in Asia. — This term (Asia) was used to very 
different extents in different periods. Paley says, " Asia, throughout the Acts 
of the Apostles and the Epistles of St. Paul, does not mean the whole of 
Asia Minor, or Anatolia, nor even the whole of the Proconsular Asia ; hut a 
district in the anterior part of that country, called Lydian Asia, divided from 
the rest, much as Portugal is from Spain, and of which district Ephesus was 
the capital." 

Ver. 12. Handkerchiefs or aprons. — The former the Asiatics usually cany in 
their hands to wipe off perspiration, as, we are informed by (Ecu?ncnius and 
Banner, was the case both formerly and is to this day ; the latter resembled 
napkins tied before them, (or '-' half round," as the original imports, see John 
xiii. 4 J to preserve their garments, when doing any thing that might soil th^m 
—as, perhaps, tent-making. Even these were made the instruments of cur'ng 
diseases and ejecting demons. 

Ver. 13. Exorcists. — The original term literally means those who cast ^ut 
demons, by adjuring' them in God's name. That some of the Jews made 
this profession, even in our Lord's time, is certain from Mat. xii. 26—28. Mark 
ix. 38. Luke ix. 49, &c. The Jewish exorcists certainly used the name of the 
God of Abraham, but finding the name of Jesus, as they supposed, a more 
potent charm, were willing, as Dr. Hammond remarks, (on Mat. xii. 27,) to 
exchange it for that of Jesus. 

Ver. 19. Curious arts. — The principal of these were, 1. Astrology, or the 
prediction of events by the configuration of the planets. 2. Necromancy, or 
conferring (whether really or in pretence) with the souls of dead men, or with 
infernal spirits. The witch of Endor w3s a pretender to this art. 1 Sam. xxviii. 
3. Magic, the power of producing wonderful effects by secret arts, or spiritual 
agency : but it is often used in a sense so extensive, as to include both the 



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n ver. 23. 

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q c.20.18. 

r Ma. 16.20. 

s c.5.15 

t Ma. 9.33. 
Lu.9.49. 

xx Jos.6.26. 

v Lu.8.29. 

w Lu.1.65. 
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x Mat.3.6. 
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il 



_i 



372 



ACTS, XIX. 



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6.9. 

d c. 16. 16,19 

e Re. 18. 11. 

f Ps.115.4. 

Is. 44.10.. 
20. 

g Zep.2.11. 

h l.Tn.5.19. 
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i Je.50.38. 

i Ro.16.23. 
1 Co. 1. 14. 

k Col.4.10. 



and they counted the price of them, and found it fifty 
thousand pieces of silver. 

20 So mightily grew. y the word of God and pre- 
vailed. 

21 IT After z these things were ended, Paul purposed 
in the spirit, when he had passed through Macedonia 
and Achaia, to go to Jerusalem, saying, After I have 
heen there, I must also see a Rome. 

22 So he sent in to Macedonia two of them that minis- 
tered unto him, Timotheus and b Erastus ; but he him- 
self stayed in Asm for a season. 

23 And the same time there arose no small stir * about 
that way. 

24 For a certain man named Demetrius, a silver- 
smith, which made silver shrines for Diana, brought 
no small dgain unto the craftsmen ; 

25 Whom he called e together with the workmen of 
like occupation, and said, Sirs, ye know that by this 
craft we have our wealth. 

26 Moreover ye see and hear, that not alone at Ephe- 
sus, but almost throughout all Asia, this Paul hath 
persuaded and turned away much people, saying f that 
"they be no gods, which are made with hands : 

27 So that not only this our craft is in danger to be 
set at nought ; but also that the temple of the great 
goddess Diana should be s despised, and her magnifi- 
cence should be destroyed, whom all Asia and the 
world h worshipped!. 

28 And when they heard these sayings, they were full 
of i wrath, and cried out, saying, Great is Diana of the 
Ephesians. 

29 And the whole city was filled with confusion : and 
having caught j Gaius and k Aristarchus, men of Ma- 



preceding. 4. A science peculiar to this people, was that of the Ephesian 
Letters, or mystic characters, of which some account may be found both in 
Hammond and Doddridge, but which, as we do not pretend to understand, 
we shall not attempt to explain. They were, however, used as magical spells, 

or charms, by these people. Fifty thousand pieces of silver. — Probably 

about $ 8000. The Earl of Rochester, of whom it has been said, that he was 
" a great wit, a great scholar, a great poet, a great sinner, and a great peni- 
tent," left a strict charge to the person in whose custody his papers were, to 
burn all his profane and lewd writings, as being only tit to promote vice and 
immorality, by which he had so highly offended God, and shamed and blas- 
phemed that holy religion into which he had been baptized. 

Ver. 22. Erastus— Chamberlain of Corinth.— See Rom. xvi. 23. 

Ver. 23. No small stir about that way.— Namely, the Christian worship, in 
opposition to idolatry. 

V'ei 24. Which made silver shrines.— These shrines are understood to mean 
small models of the temple, with the goddess within ; and Pliny mention* 
such of the Venus of Cnidus. The late Mr. Taylor, in his Fragments, No. 
exxvii., has given various figures of this goddess, most of them ending in what 
artists call a term; as also the copy of a medal exhibiting the famous temple 

of Diana, with the idol in the centre. Craftsmen — i. e. artisans, including 

casters, chasers, engravers, &c. 

Ver. 26. Saying that they be no gods, lohich are made with hands.— -Im- 
plying, as Doddridge remarks, that Demetrius would have them believe they 
were. 

• Ver. 28. Diana.— [The Ephesian Diana is represented in some statues all 
covered with breasts, from the shoulders down to the feet ; and in others from 
the breast to the bottom of the abdomen ; from which we find tha» she was 
widely different from Diana the huntress, and that she represented Nature, as 
is stated on two inscriptions in Montfaucon.] — Bagster. 



ACTS, XIX. 



?73 



cedonia, Paul's companions in travel, they rushed 
with one accord into the theatre. 

30 And when Paul would have entered in unto the 
people, the disciples suffered him not. 

31 And certain of the chief of Asia, which were his 
friends, sent unto him, desiring ihim that he would 
not adventure himself into the theatre. 

32 Some m therefore cried one thing, and some ano- 
ther : for the assembly was confused ; and the more 
part knew not wherefore they were come together. 

33 And they drew Alexander out of the multitude, the 
Jews putting him forward. And Alexander n beckon- 
ed vvith the hand, and would have made his defence 
unto the people. 

34 But when they knew that he was a Jew, all with 
one voice about the space of two hours cried out, Great 
is Diana of the Ephesians. 

35 And when the town clerk had appeased the peo- 
ple, he said, Ye men °of Ephesus, what man is there 
that knoweth not how that the city of the Ephesians 
is Pa worshipper of the great goddess Diana, and of 
the image which fell down from Jupiter? 

36 Seeing then that these things cannot be spoken 
against, ye ought to bequiet ? and to do i nothing rashly. 

37 For ye have brought hither these men, which are 
neither r robbers of churches, nor yet blasphemers of 
your goddess. 



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p the te,n- 
ple-keeper 



q Pr.14.29- 



r c.25.a 






Ver. 29. Into the theatre.— Theatres, it is known, were sometimes used tbr 
public meetings ; but from the great tumult raised <£ this occasion, and other 
circumstances, it has been supposed that the Ephesians were at this time cele- 
brating games to the honour of Diana. Macedonia— [ An extensive province 

of Greece, was bounded on the north by the mountains of Haemus, on the south 
by Epirus and Achaia, on the east by the iEgean sea and Thrace, and on the 
west by the Adriatic sea ; celebrated in all histories as being the third kingdom 
which, under Alexander the Great, obtained the empire of the world, and had 
under it 150 nations.]— Basest er. 

Ver. 31. Certain of the chief of Asia. — The Asiarchs, here mentioned, 
were the priests who presided in the Greek games, whence a principal reason 
of the conjecture in the last note : some of these, it appears, were so far 
friendly to Paul, (as a man of talents, perhaps,) that they wished to save his 
life. 

Ver. 33. Alexander. — Who this was is uncertain ; some have supposed it to 
have been " Alexander the coppersmith," but it is plain, from the opposition 
made to him, that he was a friend of Paul. 

Ver. 35. The town clerk— Doddridge, " The Chancellor." Taylor, " The 
Recorder," which is more literal. This appears to have been an officer of 

high rank and great influence. Is a worshipper. — Doddridge, " Is devoted 

to." He means to represent the city of Ephesus as the guardian (Neokoros) 
of her temple, her image, and her rites. P.lr. Taylor seems to think it impos- 
sible that the Ephesians could believe that a carved statue came down from 
heaven ; but if the people of Rome can believe that the house of " our Lady 
of Loretto" was removed thither from Nazareth in a night, what is there more 
incredible in believing that a statue should be lowered from the skies? This 
original statue of Diana, according to different accounts, was of ivory, of ce- 
dar, or the vine.— Orient. Lit. No. 1431, 1435. The image of Diana was a fe- 
male figure, crowned with a kind of turret, (sometimes triple,) her neck orna- 
mented with signs of the Zodiac and other emblematical figures, her body 
covered with from two to four rows of small breasts vvith nipples, and all her 
drapery adorned with carved figures of lions, oxen, deer, or other animals, 
down to her feet. There can be no doubt but this image was intended to re- 
present the bounty of Nature to man and all the animal creation, for, on some 
of tne statues have been found this inscription, "All-diversified Nature, the 
universal mother." 

Ver. 37. Robbers of churches.— The word "churches," is here very impto- 



374 

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s or, the 
court 
days are 
kept. 

t or, ordi- 
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10. 



CHAP. 20. 

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Col.4.7. 

2Ti.4.l2. 
Tit. 3. 12. 

h c.21.29. 

2Ti.4.20. 

i Ex.23.15. 

j 2TL4.13. 

k 1 Co. 16.2. 
Re.l.lC 

1 c.2. 42.46. 
ICo. 10.16. 
11.20..34. 



ACTS, XX. 



38 Wherefore if Demetrius, and the craftsmen which 
are with him, have a matter against any man, 8 the 
law is open, and there are deputies : let them implead 
one another. 

39 But if ye inquire any thing concerning other 
matters, it shall be determined in a t lawful assem- 
bly. 

■10 For we are in danger to be called in question for 
this day's uproar, there being no cause whereby we 
may give an account of this concourse. 

41 And when he had thus spoken, he dismissed the 
u assembly. 

CHAPTER XX. 

\ Paul goeth to Macedonia. 7 He celebrateth the Lord's supper, and preach- 
eth. 9 Eutychus having fallen down dead, 10 is raised to life. 17 At Mile- 
turn he calleth the elders together, telleth them what shall befall to himself, 
28 committeth God's flock to them, 29 warneth them of false teachers, 
32 commendeth them to God, 36 prayeth with them, and goeth his way. 

A ND after the uproar a was ceased, Paul called unto 
■**• him the disciples, and embraced them, and de- 
parted for to go binto Macedonia. 

2 And when he had gone over those parts, and had 
given them much c exhortation, he came into Greece, 

3 And there abode three months. And when the 
Jews laid wait d for him, as he was about to sail into 
Syria, he purposed to return through Macedonia. 

4 And there accompanied him into Asia Sopater of 
Berea ; and of the Thessalonians, e Aristarchus and 
Secundus; and Gaius of Derbe. and f Timotheus; and 
of Asia, sTrahicus and hTropnimus. 

5 These gorog before tarried for us at Troas. 

6 And we sailed away from Philippi after the days 
j of unleavened bread, and came unto them to j Troas 
in five days ; where we abode seven days. 

7 IF And upon the first k day of the week, when the 
disciples came together to break l bread, Paul preach- 
ed unto them, ready to depart on the morrow ; and 
continued his speech until midnight. 



perly introduced ; the original (hierosulous) means sacrilegious persons— 
" robbers of temples," as Doddridge renders it. 

Ver. 38. The law is open.—" Court days are kept." Doddridge, " Courts 
are held." And there are deputies— i. e. the Roman Proconsuls, or Pro- 
curators. 

Ver. 39. Lawful assembly— i. e. lawfully called together. 

Chap. XX. Ver. 2. Greece— [That is, Greece properly so called, bounded on 
the west by Epirus, on the east by the JEgean sea, on the north by Macedonia, 
and on the south by the Peloponnesus. In its largest acceptation, it also com- 
prehended all Macedonia, Thessaly, Epirus, Peloponnesus, and the circumja- 
cent islands.]— Bagster. 

Ver. 5. Tarried for us. — Another indirect hint that Luke the Evangelist 

was now travelling with Paul. Troas — [Was a maritime city and country 

of Phrygia, in Asia Minor, anciently called Dardania, lying on the Hellespont, 
west of Mysia.]— Bagster. 

Ver. 6. Philippi— [So called after Philip, king of Macedon, who fortified it 
against the incursions of the Thracians, was one of the chief cities of Mace- 
donia, situated at the east of the river Strymon, on a rising ground which 
abounded with springs, and on the borders of Thrace.]— Bagster. 

Ver. 7. First day of the iveek.—From the time ot our Lord's resurrection, 
there is no recognition of a seventh day sabbath in the Christian Church, espe- 
cially among the Gentiles, though there are many /proofs of the first day of the 
week being occupied in religious worship. In this our Lord himself set the ex- 
ample by repeatedly appearing on that day to his disciples. (John xx. 1, 19, 26.) 
On that day, it is believed, fell the day of Pentecost; and, in the chapter now 



ACTS, XX, 



375 



S And there were many lights in the upper m cham- 
ber, where they were gathered together. 

9 And there sat in a window a certain young man 
named Eutychus, being fallen into a deep sleep : and 
as Paul was long preaching, he sunk down with sleep, 
and fell down from the third loft, and was taken up 
dead. 

10 And Paul went down, and fell n on him, and em- 
bracing him said, ° Trouble not yourselves ; for his life 
is in him. 

11 When he therefore was come up again, and had 
broken bread, and eaten, and talked a long while, 
even till break of day, so he departed. 

12 And they brought the young man alive, and were 
not a little comforted. 

13 IT And we went before to ship, and sailed unto 
Assos, there intending to take in Paul : for so had he 
appointed, minding himself to go afoot. 

14 And when he met with us at Assos, we took him 
in, and came to Mitylene. 

15 And we sailed thence, and came the next day 
over against Chios; and the next day we arrived at 
Samos, and tarried at Trogyllium ; and the next day 
we came to Miletus. 

16 For Paul had determined to sail by Ephesus, be- 
cause he would not spend the time in Asia : for he 
hasted, if it were possible for him, to be p at Jerusalem 
the day of q Pentecost. 



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lCo.l6.b. 



before us, we find the Christians, at Troas, were accustomed to meet on the 
same day for religious worship, and for " breaking bread," or the admmistra 
tion of the Lord's Supper. On this day the churches were required to make 
collections for their poor and afflicted brethren. (1 Co. xvi. 2.) This day also 
appears to be marked. by the Apostle John as the Lord's day, (Rev. i. 10,) 
which we naturally understand to mean, the day on which he arose from the 
dead. The first day of the week was, therefore, peculiarly honoured in apos- 
tolic times, and we know that it has been observed as the Christian sabbath 
ever since. Came together to break bread.— In A"Xs ii. 42, 46, we have fol- 
lowed Doddridge, in referring this phrase to the friendly meals of the disci- 
ples ; but, upon farther consideration, we are inclined to make a distinction 
between "the breaking of bread, and prayers," in verse 42, which, as closely 
connected with public worship, we should refer to the Eucharist ; and the 
" breaking of bread from house to house," as connected with " eating their 
meat with gladness ;" this we would apply to their friendly and domestic 
meals. 

Ver. 9. In a window.— Doddridge, " an open window," with a wooden 
casement, which he supposes was set open to admit the air, on account of the 
many lamps burning, (ver. 8.1 As we know not the construction of the build- 
ing, we cannot exactly tell how he fell. Perhaps it was a large house, with 
three lofts or stories, fitted up in a temporary manner for the occasion. This 
instance of sleeping in public worship, affords neither encouragement nor 
apology for such conduct ; for where would Eutychus have been if Paul had 
not been there ? and who would willingly die sleeping under a sermon ? 

Ver. 13. Assos.— [Assos, Trogyllium, and Miletus, (now called Melas and 
Palatsha,) were maritime cities of Asia Minor ; the former in the province of 
Troas, the second in Lydia, a little below Ephesus, and about five miles from 
Samos, and the latter in Caria, about ten stadia south of the mouth of the 
river Meander. Mitylene was a city on the east side of the island of Lesbos, 
now Mytilini, reckoned about seven miles from the main land ; next to which 
ia the island of Chios, now Scio, opposite Smyrna, and about four leagues 
from the continent ; and south-east of which is the island of Samos, now 

Samo, about five miles from the coast of Asia. ]— Bagster. To go afoot— 

Or "by land." 

Ver. 16. To sail by Ephesus — i. e. to sail past it, that ho might not be de- 
tained there. 
i 



ZL 



ACTS, XX. 



1 



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x 2Ti.4.2. 

y Ma.1.15. 
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z c. 19.21. 

a Ja.4.14. 

b c.9.16. 
21.11. 

c or, wait 
for me. 

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37. 
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17. 

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14. 

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19. 
Re.5.9. 



k 
1 



17 II And from Miletus he sent to Ephesus, and called 
the elders of the church 

18 And when they were come to him, he said unto 
them, Ye know, from the first day r that I came into 
Asia, after what manner I have been with you at all 
seasons, _ 

19 Serving the Lord with all s humility of mind, and 
with many t tears, and u temptations, which befell me 
by v the lying in wail of the Jews : 

20 And now W I kept back nothing that was profit- 
able unto you, but have showed you, and have taught 
you publicly, x and from house to house, 

21 Testifying both to the Jews, and also to the 
Greeks, repentance J toward God, and faith toward 
our Lord Jesus Christ. 

22 And now, behold, I go z bound in the spirit unto 
Jerusalem, not a knowing the things that shall befall 
me there : 

23 Save that the Holy Ghost witnesseth in every 
city, saying b that bonds and afflictions c abide me. 

24 But none dof these things move me, neither count 
I my life dear unto myself, so that I might e finish my 
course with joy, and the ministry, f which I have re- 
ceived ? of the Lord Jesus, to testify the gospel of the 
grace of God. 

25 And now, behold, I know that ye all, among 
whom I have gone preaching the kingdom of God, 
shall see my fac£ no more. 

26 Wherefore I take you to record this day, that I am 
h pure from the blood of all men- 

27 For I have not shunned to declare unto you all 
the counsel i of God. 

28 Take heed j therefore unto yourselves, and to all 
the flock, over the which the Holy Ghost hath made 

ou ic overseers, to feed i the church of God, which he 
aath purchased m with his own blood. 

29 For I know this, that after my departing shall 



I 



Ver. 
Ver. 



17. The elders of the church.— in Greek, Presbyters. 
19. Temptations.— Doddridge, "trials." 



Ver. 22. Bound in the spirit. — Our translators, by referring in the margin to 
chap. xix. 21, understood this in the sense of being firmly resolved : hut Dodd- 
ridge, and the commentators generally, explain this, of his going under " a 
strong impulse" of the Spirit of God. 

Ver. 26. Pure from the blood of all men.— See note on chap, xviii. 6. 

Ver. 27. For I have not shunned.— Doddridge says, " the proper import of 
the word in such a connexion, (as used by Demosthenes and Lucian,) is to 

disguise any important truth ; at least to decline the publication of it." 

AH the counsel of God.— There is no doubt but the original term (boule) 
means both decree and advice. The former in Luke xxiii. 51. Acts ii. 23, and 
elsewhere But this cannot be the sense here, for who shall declare all the 
divine decrees? The latter must be understood, Luke vii. 30. In Acts xxvii. 
42, 43, we read, " The soldiers' counsel (i. e. advice) was to kill the prisoners ; 
but the centurion, willing (i. e. determined) to save Paul, kept tiiem from 
their purpose" (or will) to kill them. Here we have both senses of the word. 

Ver. 28. Overseers.— Gr. Episkopous, or Bishops. The German Lutherans 

call their Bishops " Superintendents." To feed the church of God. — Gries- 

bach gives no less than six readings. That of our common version is found in 
about seventeen Greek MSS., of which one, the Vatican, (in the Pope's li- 
brary,) is reckoned of the 5th or 6th century. This reading is also supported by 
the Syriac of the 6th, and two Fathers of the close of the 4th century. An- 
other reading, "The church of the Lord" has the following authorities :— " Of 
MSS., all the most ancient, the mo*t valuable, and those derived from flit- 



JJ 



ACTS, XXI. 



377 



grievous wolves n enter in among you, not sparing 
the flock. 

30 Also of p your own selves shall men arise, speaking 
perverse things, to draw away disciples after them. 

31 Therefore Swatch, and remember, that by the 
space of three years I ceased not to warn r every one 
night and day with tears. 

32 And now, brethren^ I commend you to God, and 
to the word of his gripe, which s is able to build you 
up, and to give you an inheritance t among all them 
which are sanctified. 

33 I u have coveted no man's silver, or gold, or apparel. 

34 Yea, ye yourselves v know, that these hands have 
ministered unto my necessities, an^ to them that were 
with me. 

35 I have showed you all things, how that so labour- 
ing ye ought to w support the weak, and to remember 
the words of the Lord Jesus, how he said, It x is more 
Blessed to give than to receive. 

36 TT And when he had thus spoken, he kneeled 
ydown, and prayed with them all. 

37 And they all wept sore, and z fell on Paul's neck, 
and kissed him, 

38 Sorrowing most of all for the a words which he 
spake, that they should see his face no more. And 
they accompanied him unto the ship. 

CHAPTER XXI. 

1 Paul will not by any means be dissuaded from going to Jerusalem. 9 Philip's 
daughters prophetesses. 17 Paul cometli to Jerusalem : 27 where he is ap- 
prehended, and in great danger, 31 but by the chief captain is rescued, and 
permitted to speak to the people. 

AND it came to pass, that after we were gotten 
from them, a and had launched, we came with a 



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u Mat.7.15. 
2 Pe.2.1. 

o Je. 13.20. 
23.1. 

E/.e.31.2,3 
Zee. 11.17. 

p 1 Jn.2.19. 

Jiulel,&& 

q 2 Ki.4.5. 
r Col. 1.23. 
s Jn.17.17. 
t c.'-tf.ia 

coi.ua 

He.9.15. 
1 Pe.1.4- 

u 1 Sa.12.3. 

1 Co. 9. 12. 

2 Co.7.2 

v c.18.3. 
lCo.4.12 

1 Th.2.9. 

2 Th.3.8. 

wRo.15.1. 
Ep.4.23. 
1 Th.5.14. 

x Lu.14.12 
..14. 

y c.21.5. 

z Ge.46.29. 
a ver.25. 



CHAP. 21. 
a ch.27,2,4. 



ferent and independent sources, viz. the Alexandrian, the Ephrein, the Cam- 
bridge, Abp. Laud's, and many others of various dates, from the 4th to the 8th 
centuries. Of the Versions, the two Coptic, the Armenians, the Old Italic; of 
Fathers, Treneus,Eusebius, Athanasius, Chrysostom, and many others. The 
preponderance of evidence is thus in favour of Lord, (Kurios,' ) which is 
therefore decidedly adopted by Griesbach. and approved by Dr. Pj/e Smith. 
Boothroyd, however, adopts another reading, which embraces both "Lord 
and God." On this he judiciously remarks, "I have preferred the last., (the 
one just named,) as supported by the greatest number of MSS. collated, 
[viz. one ancient and 46 others,] and as accounting best for the other varia- 
tions. For it is more easy to omit a word in transcribing than to insert one ; 
and one transcriber might omit God and insert Lord, as judging the latter 
more accordant with what follows. The reading he admits to be singular, 
but finds the sentiment in John xx. 28 : and the phrase " church of the Lord," 
occurs not in the New Testament. 

Ver. 29. Grievous roolves. — Our Lord describes false prophets as " wolves 
in sheep's clothing ;" so false teachers in the Christian church are described 
as not only erroneous, but rapacious — " not sparing the flock." 

Ver. 31. Three years. — See chap. xix. 8, 10. After preaching three months 
in the synagogue, he taught two years in the school of Tyrannus ; but the 
three years may probably include his preaching in the neighbouring towns and 
villages. So Doddridge. 

Ver. 33. Showed you all things. — Of Paul, indeed, it might well be said, — 
" His preaching much, but more his practice wrought, 
(A living sermon on the truths he taught!) 
For this by rides .severe his life he squar'd, 
That all might see the doctrines which they heard !" — Dry den. 

More blessed, &c— This is a saying of Christ, traditionally preserved by 

the apostles, and happily here recorded. 

Chap. XXI. Ver. 1. Gotten from them. — Hammond, "plucked or snatch- 
ed." Wesley, " torn away from them." It implies a reluctancy on both 



378 



ACTS, XXI. 



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f Joel 2.28. 
c.2.17. 



g c.11.28. 



h ver.33. 
c.2023. 



i Mat. 16. 
22,23. 



straight course unto Coos, and the day following unto 
Rhodes, and from thence unto Patara : 

2 And finding a ship sailing over unto Phenicia, we 
went aboard, and set forth. 

3 Now when we had discovered Cyprus, we left it on 
the left hand, and sailed into Syria, and landed at 
Tyre : for there the ship was to unlade her burden. 

4 And trading disciples, we t^ried there seven days : 
who said a to Paul through tSPSpirit, that he should 
not go up to Jerusalem. 

5 And when we had accomplished those days, we de- 
parted and went our way; and they all brought us on 
our way, with wives and children, till we were out of 
the city : and we kneeled b down on the shore, and 
prayed. 

And when we had taken our leave one of another, 
we took ship ; and they returned home again. 

7 And when we had finished our course from TyrQ, 
we came to Ptolemais, and saluted the brethren, and 
abode with them one day. 

8 And the next day we that were of Paul's company 
departed, and came unto Cesarea : and we entered 
into the house of Philip c the evangelist, d which was 
one of the e seven ; and abode with him. 

9 And the same man had four daughters, virgins, 
which f did prophesy. 

10 IT And as we tarried there many days, there came 
down from .Tudea a certain prophet, named s Agabus. 

11 And when he was come unto us, he took Paul's 
girdle, and bound his own hands and feet, and said, 
Thus saith the Holy Ghost, So h shall the Jews at 
Jerusalem bind the man that owneth this girdle, and 
shall deliver him into the hands of the Gentiles. 

12 And when we heard these things, both we, and 
they of that place, i besought him not to go up to Je- 
rusalem. 

13 Then Paul answered, What mean ye to weep and 



sides to part. Coos. — [Ctos, Cos, or Co, now Zia, is an island in the JEgenn 

sea, one of those called Cy eludes, near the south-west point of Asia Minor, 

and about 15 miles from Halicarnassus. Rhodes— Ir, a celebrated island in 

the same sea, southward of Caria, from which it is distant about 20 miles, 
next to Cyprus and Lesbos in extent, being 120 miles in circumference. It was 
remarkable for the clearness of the air, and its pleasant and healthy climate, 
and chiefly for its Colossus of brass 70 cubits high, with each finger as large as 
an ordinary man, standing astride over the mouth of the harbour, so that ships 

in full sail passed between its legs. Patara— Was a maritime town of Ly- 

cia in Asia Minor, situated on the eastern side of tbe river Xanthus, with a 
capacious harbour, and a temple and oracle of Apollo.]— Bagster. 

Ver. 2. And finding a ship, &c— This was the second vessel, the first car- 
ried them only to Patara. Set forth— i. e. set sail. 

Ver. 4. And finding disciples, &c— Doddridge, " We continued there se- 
ven days, finding disciples, who told Paul, by the Spirit, not to go," &c. 

Ver. 6. We took ship.— This was the third vessel ; the second stopped at 
Tyre : the third carried them on to Ptolemais. Here they left this vessel, and 
travelled by land to Cesarea, and so on to Jerusalem. 

Ver. 7. Ptolemais.— An ancient city called Aecho, (Judg. i. M,) but rebuilt 
by Ptolemy, who gave it his name, and now known as Acra. 

Ver. 8. Philip the evangelist. —See chap. vi. 5 ; viii. 26, &c. 

Ver. 13. What mean ye?— Compare chap. xx. 24. When Luther was sum- 
moned to attend tbe diet at Worms, his friends, notwithstanding the safe con- 
duct granted to him by the emperor, Charles V., apprehending danger to his 



ACTS, XXI. 



37^ 



to break my heart? for I am ready jnot to be bound 
only, but also to die at Jerusalem for the name of the 
Lord Jesus. 

14 And when he would not be persuaded, we ceased, 
saying, The k will of the Lord be done. 

15 And after those days we took up our carriages, 
and went up to Jerusalem. 

16 There went with us also certain of the disciples of 
Cesarea, and brought with them one Mnason of Cy- 
prus, an old l disciple, with whom w T e should lodge. 

17 TT And when we were come to Jerusalem, the 
brethren received m us gladly. 

18 And the day following Paul went in with us unto 
n James; and all the elders were present. 

19 And when he had saluted them, he declared par- 
ticularly ° what things God had wrought among the 
Gentiles by p his ministry. 

20 And when they heard t7, they glorified the Lord, 
and said unto him, Thou seest, brother, how many 
thousands of Jews there are which believe; and they 
are all zealous <J of the law : 

21 And they are informed of thee, that thou teachest 
all the Jews which are among the Gentiles to forsake 
Moses, saying that they ought not to circumcise r their 
children, neither to walk after the customs. 

22 What is it therefore? the multitude must needs 
come s together: for they will hear that thou art 
come. 

23 Do therefore this that we say to thee: We have 
four men which have a vow on them; 

24 Them take, and purify thyself with them, and be 
at charges with them, that they may shave l their 
heads: and all may .know that those things, whereof 
they were informed concerning thee, are nothing; but 
that thou thyself also walkest orderly, and keepest 
the law. 



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t Nu.6.2, 
13,18. 
c.18.18. 



person, would have dissuaded him from going thither. Luther replied, " I am 
determined to enter the city in the name of the Lord Jesus Christ, though as 
many devils should oppose me as there are tiles upon all the houses at Worms." 
He was accompanied from Wittemhurg by some^divines, and one hundred^ 
horse : hut he took only eight horsemen into Wori'is. When he stnpt out of 
the carriage, he said, in presence of a great nun*Der of persons, " God shall 
be on my side." 

Ver. 15. Carriage*.— [The word carriages here denotes any thing that is 
carried, luggage ox baggage. The original, aposkeuasmenoi, from apo.fram, 
and skcuos, furniture, baggage, signifies, having packed up one's baggage.] 
— hagster. 

Ver. 16. Brought with them one Mnason.— (Pronounced Nason.) [Or, 
"conducting us to one Mnason .... with whom we might lodge." 
Mnason, a native of Cyprus, probably then lived at Jerusalem ; though he 
might have been down at Cesarea, met the apostles, and invited them to lodge 
with him.]— Bagster. 

Ver. 20. How many thousands.— Doddridge, " Myriads," (so the Greek ;) 
but he thinks the word may here rather be taken for a large, than a precise 
number ; perhaps, he says, twenty or thirty thousand were present at Jerusa- 
lem to keep the feast : but we believe there were often many more. 

Ver. 21. That they ought not to circumcise. &c— St. Paul's conduct, with 
regard to Timothy, might have been a sufficient answer to this part of the 
charge. See eh. xvi. 3. 

Ver. 24. Be at charges loith them—VYhoX is, in furnishing sacrifices ; which 
was a common and very popular act among the Jews. Thus Josepiius ob- 
serves, that Agrippa. among other acts of thankfulness for being advanced 



380 



ACTS, XXI. 



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a c.6. 13,14. 
24.5,6. 



b c.20.4. 



c lCo.ll. 
23,&c. 



d c.23.27. 
24.7. 



e ver.ll. 

c.20.23. 
p:p.6.20. 



25 As touching the Gentiles which believe, we "have 
written and concluded that they observe no such 
thing, save only that they keep themselves from 
things offered to idols, and from blood, and from 
strangled, and from fornication. 

26 Then Paul took v the men, and the next day puri- 
fying himself with them entered w into the temple, to 
signify the accomplishment x of the days of purifioa- 
tion, until that an offering should be offered for every 
one of them. 

27 TT And when the seven days were almost end 3d, 
the Jews y which were of Asia, when they saw him in 
the temple, stirred up all the people, and laid x hands 
on him, 

28 Crying out, Men of Israel, help : This is the man, 
that a teacheth all men every where against the peo- 
ple, and the law, and this place: and farther brought 
Greeks also into the temple, and hath polluted this 
holy place. 

29 (For they had seen before with him in the city 
Trophimus b an Ephesian, whom they supposed thai 
Paul had brought into the temple.) 

30 And all the city was moved, and the people ran 
together : and they took Paul, and drew him out of 
the temple : and forthwith the doors were shut. 

31 And as they went about c to kill him, tidings came 
unto the chief captain of the band, that all Jerusalem 
was in an uproar. 

32 Who d immediately took soldiers and centurions, 
and ran down unto them: and when they saw the 
chief captain and the soldiers, they left beating of Paul. 

33 Then the chief captain came near, and took him, 
and commanded him to be bound e with two chains ; 
and demanded who he was, and what he had done. 



from a prison to a throne, ordered very many Nazarites to be shaven, furnish- 
ing them with money for their expenses.] — Bagster. 

Ver. 25. As touching the Gentiles which believe. — [James and the elders 
here avow, that they intend nothing contrary to their former determination re- 
specting the Gentile converts. It is doubtful whether on this occasion Paul 
and his advisers acted in strict consistency with Christian simplicity ; and it 
seems very difficult wholly to defend them from the charge of temporizing, ac- 
commodating, and refining too much in this matter. Though the apostles 
were infallibly preserved from mistaking, corrupting, or mutilating the doctrine 
which they communicated to the chuven, yet it is evident, thej r were not ren- 
dered infallible in their personal conduct.] — Bagster. 

Ver. 26. Then Paul took the men. — This has been censured by Voltaire and 
others, as a weak act of temporizing to please the people : but see Fin/Hay's 
Answer to Voltaire. 

Ver. 27. When the seven days — Namely, of purification ; see verse 24. 

Were almost ended.— Doddridge, " Were about to be accomplished." The 

Jews which were of Asia.— From whom he had before met with much oppo- 
sition. Ch. xix. 9; xx. 3, &c. 

Ver. 31. Tlie chief captain.— hysias, tribune of the cohort and chiliaich, or 
commander of 1000 men. 

Ver. 33. Two chains.— Prisoners amongst the Romans were fettered and 
confined in a singular manner. One end of a chain, which was of a commo- 
dious length, was fixed about the right arm of the prisoner, and the other about 
the left arm of a soldier. Thus a soldier was coupled to the prisoner, and 
every where attended him. In this manner was Paul confined when he made 
his incomparable apology before Fcstus. Sometimes the prisoner was fastened 
to two soldiers, one on each side. See Acts xii. 6.— Oriental Customs, No. 
1322. . 



ACTS, XXII. 



381 



34 And some cried one thing, some another, among 
the multitude : and when he could not know the cer- 
tainty for the tumult, he commanded him to be car- 
ried into the f castle. 

35 And when he came upon the stairs, so it was, that 
he was borne of the soldiers for the violence s of the 
people. 

36 For the multitude of the people followed after, 
crying, Away h with him. 

37 ff And as Paul was to be led into the castle, he 
said unto the chief captain, May I speak unto thee? 
Who said. Canst thou speak Greek ? 

38 Art not thou that i Egyptian, which before these 
days madest an uproar, and leddest out into the wil- 
derness four thousand men that were murderers 1 

39 But Paul said, I J am a man which am a Jevv of 
Tarsus, a city in Cilicia, a k citizen of no mean city : 
and, I beseech thee, suffer me to speak unto the peo- 
ple. 

40 And when he had given him license, Paul stood 
on the stairs, and i beckoned with the hand unto the 
people. And when there was made a great silence, 
he spake unto them in the Hebrew tongue, saying, 

CHAPTER XXII. 

1 Paul dedareth at large, how he was converted to the faith, 17 and called to 
his apostleship. 22 At the very mentioning of the Gentiles, the people exclaim 
on him. 24 He should have been scourged, 25 but claiming the privilege of 
a Roman, he escapeth. 

MEN, a brethren, and fathers, hear ye my defence 
b which I make now unto you. 
2 (And when they heard that lie spake in the Hebrew 
tongue to them, they kept the more silence : and he 
saith,) 



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i This 
Egyptian 
rose 

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CHAP. 22. 
a c.7.2. 
b 1 Pe.3.15. 



Ver. 34. The castle. — [This was the castle built by John Hyrcanus, the high 
priest, at the angle formed by the northern and western porticoes of the outer 
court of the temple. It was anciently called Baris; but Herod having repaired 
and beautified it, called it Antonia, in honour of his friend Mark Antony. Jose- 
phus describes it as having four towers, from one of which the whole temple 
was overlooked ; and that one of the towers was joined to the porticoes of the 
temple, and had a double pair of stairs from it, by which the soldiers in the 
garrison were used to come down with their arms to the porticoes, on the festi- 
val days, to keep the people quiet.]— Bagster. 

Ver. 38. That Egyptian, &c. — [This Egyptian is mentioned by Josophus, 
who says, that he pretended to be a prophet, and persuaded a multitude of peo- 
ple to follow him to the top of mount Olivet, telling them that they should see 
the walls of the city fall down before them ; but Felix attacked them with 
horse and foot, killed 400 on the spot, took 200 prisoners, and put the Egyptian 
himself to flight.]— Bagster. 

Ver. 3S. Tarsus.— [ Tarsus, now called Tarsous and Tarasso, was an an- 
cient and celebrated city of Cilicia, situated in a plain on the banks of the 
Cydnus. It was made ihe metropolis of Cilicia ; and from its adherence to the 
Romans, it was made a free city, and probably endowed with the citizenship 
of Rome, by Julius Cesar. It was a rich and populous city : and was once 
the rival of Alexandria and Athens in literature and the polite arts. Josephus.) 

— Bagster. A citizen of no mean city.— The people of Tarsus boasted 

their high antiquity from Tarshish, the son of Javan, Gen. x. 4. They also 
aspired to literary fame, (compare note on ch. ix. 11.) and were rendered emi- 
nent by wealth and commerce. See note on chap. xxii. 28. 

Chap. XXII. Ver. l. My defence— Greek, apologia. Scott says, "The 
sacred writers never use this word, or the corresponding verb, except when the 
person spoken of defended himself from some charge brought against him. . . . 
They never call the preaching of the gospel an apology." 

Ver. 2. In the Hebrew tongue — That is, as then spoken, which the learned 
ire pretty well agreed was the Syro-Chaldaic, a mixed dialect. 



«r 



382 



ACTS, XXII. 



II 



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3 I am c verily a man which am a Jew, born m Tar- 
sus, a city in Cilicia, yet brought up in this city at the 
feet of d Gamaliel, and taught e according to the per- 
fect manner of the law of the fathers, ana! f was zea- 
lous toward God, as ye s all are this day. 

4 And I persecuted h this way unto the death, binding 
and delivering into prisons both men and women. 

5 As also the high priest doth bear me witness, and 
all the estate of the elders : from whom also I received 
letters unto the brethren, and went to i Damascus, to 
bring them which were there bound unto Jerusalem, 
for to be punished. 

6 And it came to pass, that, as I made my journey, 
and was come nigh unto Damascus about noon, sud- 
denly there shone from heaven a great light round 
about me. 

7 And 1 fell unto the ground, and heard a voice 
saying unto me, Saul, Saul, why persecutest thou 
me? 

8 And I answered, Who art thou, Lord 1 And he said 
unto me, I am Jesus of Nazareth, whom thou perse- 
cutest. 

9 And they that were with me J saw indeed the light, 
and were afraid; but they heard not the voice of him 
that spake to me. 

10 And I said, What shall I do, Lord ? And the Lord 
said unto me, Arise, and go into Damascus ; and there 
ii shall be told thee of all things which are appointed 
for thee to do. 

11 And when I could not see for the glory of that 
light, being led by the hand of them that were with 
me, I came into Damascus. 

12 And one k Ananias, a devout man according to 
the law, having a good l report of all the Jews which 
dwelt there, 

1.3 Came unto me, and stood, and said unto me, Bro- 
ther Saul, receive thy sight. And the same hour I 
looked up upon him. 

14 And he said, The m God of our fathers hath chosen 
n thee, that thou shouldest know his will, and see 



Ver. 3. Born in Tarsus. — See note on chap. xxi. 39. Brought up ... . 

at the feet of Gamaliel.— The Jewish students used to sit on the ground before 
the feet of their Rabbins. 

Ver. 4. Unto the death. — Unto death. — Bishop Loioth. 

Ver. 5. Tlie high pries?— Of that time, namely, Caiaphas, (as Doddridge 

supposes.) With the elders doth bear me witness — By the official letters 

which they gave him. 

Ver. 6. And it came to pass.— [It is evident that the apostle considered his 
extraordinary conversion as a most complete demonstration of the truth of 
Christianity ; and when all the particulars of his education, his previous reli- 
gious principles, his zeal, his enmity against Christians, and his prospects of 
secular honours and preferments by persecuting thein, are compared with the 
subsequent part of his life, and the sudden transition from a furious persecutor 
to a zealous preacher of the gospel, in which he laboured and suffered to the 
end of ids life, and for which he died a martyr, it must convince every candid 
and impartial ncrson, that no rational account can be given of this change, ex- 
cept what he himself assigns ; and consequently, if that be true, that Chris- 
tianity is divine. J— RagsteT. 

Ver. 9. Heard not the voice of him that spake.— Compare note on chap, 
ix. 7. 

Ver. 12. And one Ananias.— Compare chap. ix. 10, et seq. 



ACTS, XXII. 



383 



° that p Just One, and shouldest hear the voice Q of his 
mouth. 

15 For thou 1 " shalt be his witness unto all men of 
what thou hast seen and heard. 

16 And now why tarriest thou? arise, and be bapti- 
zed, and wash 8 away thy sins, calling * on the name 
of the Lord. 

17 And it came to pass, that, when I was come 
again to Jerusalem, even while I prayed in the tem- 
ple, I was in a u trance ; 

18 And saw v him saying unto me, Make haste, and 
get thee quickly out of Jerusalem : for they will not 
receive thy testimony concerning me. 

19 And I said, Lord, they w know that I imprisoned and 
beat in every synagogue them that believed on thee : 

20 And when the blood of thy martyr Stephen was 
shed, I x also was standing by, and consenting yunto 
his death, and kept the raiment of them that slew him. 

21 And he said unto me, Depart: for Z I will send 
thee far hence unto the Gentiles. 

22 TT And they gave him audience unto this word, 
and then lifted up their voices, and said, Away with 
such a fellow from the earth : for a it is not fit that he 
should live. 

23 And as they cried out, and cast off their clothes, 
and threw dust into the air, 

24 The chief captain commanded him to be brought 
into the castle, and bade that he should be examined 
by scourging; that he might know wherefore they 
cried so against him. 

25 IT And as they bound him with thongs, Paul said 
unto the centurion that stood by, Is it lawful for you 
to scourge a man that is a b Roman, and uncondemned ? 



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t Ro.10.13. 
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v ver. 14. 

w ver.4. 

x c.7.53. 

y c.8.1. 

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a c.25.24. 

b c.16.37. 
25.16. 



14. That Just One— Namely, Jesus Christ. See chap. iii. 14; vii. 52. 
16. And wash away thy sins.— See chap. ii. 38, and compare 1 Peter 



Ver. 

Ver. 
iii. 21. 

Ver. 17. When I was come again to Jerusalem.— After lie had been to 
Damascus and Arabia — then while he was in the temple— perhaps in a portico, 
and at a time when no one was with him. 

Ver. 19. Lord, they know— Paul is understood here to plead for the probabi- 
lity of his success among the Jews, on the ground of his having been forrrevly 
a persecutor. 

Ver. 20. Consenting unto his death.— So ch. viii. 1. Scott thinks this ver- 
sion much too weak. The word rendered " consenting," implies a complacen- 
cy in the deed ; and the word rendered " death," implies "murder." 

Ver. 23. Cast off their clothes. — Sir J. Char din mentions, that the Persians, 
when they complain to their sovereign, go in numbers, with strange cries, 
tearing their garments, and casting dust into the air. — Harmer's Obs. 

Ver. 24. The chief captain. — [As the chief captain did not understand He- 
brew, he was ignorant of the charge against Paul, and also of the defence 
which the apostle had made ; but as he saw that they grew more and more 
outrageous, he supposed that Paul mu3t have given them the highest provo- 
cation, and therefore, according to the barbarous and irrational practice which 
has existed in all countries, he determined to put him to the torture, in order to 

make him confess his crime.]— Bagster. Examined by scourging. — This 

is the cruel method by which evidence was formerly extorted ; but it was not 
applicable to a Roman citizen. See note on ch. xvi. 37. 

Ver. 25. Is it lawful for you ? — [By the Roman law, no magistrate was al- 
lowed to punish a Roman citizen capitally, or by inflicting stripes, or even 
binding him ; and the single expression, I am a Roman citizen, arrested their 
severest decrees, and obtained, if not an escape, at least a delay of his punish- 
ment.]— Bagster. 



c ot.torlur- 
ed him. 



I d c-23.28. 



384 



ACTS, XXIII. 



A. M. cir. 

4064. 

A. IX cir. 

60. 



CHAP. 23. 



a c.24.16. 
2Co.l.i2. 
He. 13. 18. 



b Jn. 18.22. 



c Le. 19.35. 

De.25.l,2. 
Jn.7.51. 



d Ex.22.28. 
Ec. 10.20. 
2Pe.2.10. 
Jude 8. 



26 When the centurion heard that, he went and told 
the chief captain, saying, Take heed what thou doest : 
for this man is a Roman. 

27 Then the chief captain came, and said unto him, 
Tell me, art thou a Roman 7 He said, Yea. 

28 And the chief captain answered, With a great 
sum obtained I this freedom. And Paul said, But I 
was free born. 

29 Then straightway they departed from him which 
should have c examined him : and the chief captain 
also was afraid, after he knew that he was a Roman, 
and because he had bound him. 

30 IT On the morrow, because d he would have known 
the certainty wherefore he was accused of the Jews, 
he loosed him from his bands, and commanded the 
chief priests and all their council to appear, and 
brought Paul down, and set him before them. 

CHAPTER XXIII. 

1 As Paul pleadeth his cause, 2 Ananias commandeth them to smite him. 
7 Dissension among his accusers. II God encourageth him. 14 The Jews' 
laying wait for Paul 20 is declared unto the chief captain. 27 He scndcth him 
to Felix the governor. 

AND Paul, earnestly beholding the council, said, 
Men and brethren, a I have lived in all good con- 
science before God until this day. 

2 And the high priest Ananias commanded them that 
stood by him to smite him b on the mouth. 

3 Then said Paul unto him, God shall smite thee, 
thou whited wall: for sittest thou to judge me after 
the law, and commandest me to be smitten c contrary 
to the law 7 

4 And they that stood by said, Revilest thou God's 
high priest ? 

5 Then said Paul, I wist not, brethren, that he was 
the high priest : for it is d written, Tnou shalt not 
speak evil of the ruler of thy people. 



Ver. 28. I was free born. — [It is extremely probable, that the inhabitants of 
Tarsus, born in that city, had the same rights and privileges as Roman citi- 
zens, in consequence of a grant or charter from Julius Cesar, from whom it 
was called Juliopolis. But, if this were not the case, St. Paul's father, or some 
of his ancestors, might have been rewarded with the freedom of the city of 
Rome, for his fidelity and bravery in some military service, as Josephus says 
several of the Jews were ; or he might have obtained it by purchase, as in the 
instance of the chief captain. 1 — Bagster._ 

Chap. XXIII. Ver. 2. To smite him on the mouth— Kanway mentions, 
that when a rebel Persian chief was brought before one of Nadir Shah's gene- 
rals, his answers not pleasing him, he ordered him to be struck across the 
mouth, to silence him, which was done with such violence, that the blood is- 
sued forth. Compare 1 Kings xxii. 24. 

< Ver. 3. God shall smite thee. — I God did smite him in a remarkable manner ; 
for about five years after this, after his house had been reduced to ashes, in a 
tumult raised by his own son, he was.besieged and taken in the royal palace; 
where, having attempted in vain to hide himself, he was dragged out and 
slain. See Josephus.]— Bagster. 

Ver. 5. I wist (knew) not, &c— Ananias had certainly been high priest tome 
years before, but was. sent to Rome prisoner, under some charges of miscon- 
duct ; and though he had been acquitted, he had not been reinstated, but one 
Jonathan appointed in his room. Jonathan, however, had been murdered, and 
one Isniael appointed in his stead, but had not yet taken possession of his of- 
fice, and in this interval of vacancy, Ananias pushed himself forward to pre- 
side in the council, but probably without either the robes or insignia oi his 
former office. This is the explanation of the learned Michaelis, and is adopted 
by Preb. Townsend. So also Boothroyd. 



Ittt 



ACTS, XXIII. 



385 



6 II But when Paul perceived that the one part were 
Saddueees, and the other Pharisees, he cried out in 
the council, Men and brethren, I e am a Pharisee, the 
son of a Pharisee : of f the hope and resurrection of 
the dead I am called in question. 

7 And when he had so said, there arose a dissension 
between the Pharisees and the Saddueees : and the 
multitude was divided. 

8 For the Saddueees s say that there is no resurrec- 
tion, neither angel, nor spirit : but the Pharisees 
confess both. 

9 And there arose a great cry : and the scribes that 
were of the Pharisees' part arose, and strove, saying, 
Wc find h no evil in this man : but if a i spirit or an 
angel hath spoken to him, let us not i fight against 
God. 

10 IT And when there arose a great dissension, the 
chief captain, fearing lest Paul should have been pull- 
ed in pieces of them, commanded the soldiers to go 
down, and to take him by force from among them, 
and to bring him into the castle. 

11 And the night following the Lord stood k by him, 
and said, Be of good cheer, Paul : for as thou hast 
testified of me in Jerusalem, so must thou bear wit- 
ness also at i Rome. 

12 IT And when it was day, m certain of the Jews 
banded together, and bound themselves n under a 
curse, saying that they would neither eat nor drink 
till they had killed Paul. 

13 And they were more than forty which had made 
this conspiracy. 

14 And they came to the chief P priests and elders, 
and said, We have bound ourselves under a great 
curse, that we will eat nothing until we have slain 
Paul. 

15 Now therefore ye with the council signify to the 
chief captain that he bring him down unto you to-mor- 
row, as though ye would inquire something more 
perfectly concerning him : and we, or ever he come 
near, are ready i to kill him. 



A. M. cir. 

406-1. 

A. D. cir. 

60. 

e c.26.5. 
Phi.3.5. 

f c.24. 15,21 
26.6. 
28.20. 

g Mat.22.23 
Ma. 12.14 
[itt.2D.27. 

h c.25.25. 
26.31. 



i c.22.17,i8 
j c.5.39. 



k Ps.46.1,7 
c.13.9. 
27.23,24 



1 c.28.S0,3\ 
Ro.1.15. 



m ver.21,50. 
c.25.3. 



n or, icith 
an oath 
of execra- 
tion. 



o Ps.31.13. 
p Ho.4.9. 



q Ps.21.11. 
37.32,33. 



Ver. 6. Of the hope and resurrection, &c— For a vindication at large of 
Paul's conduct in this place, see Dr. Findlaifs Answer to Voltaire. 

Ver. 9. Fight agaimt God.— Compare Acts v. 39; ix. 5. 

Ver. 12. That they would neither cat. — fSuch execrable vows as these 
were not unusual among the Jews, who, from their perverted traditions, chal- 
lenged to themselves a right of punishing, without any legal process, those 
whom they considered transgressors of the law ; and in some cases, as in the 
case of one who had forsaken the law of Moses, they thought they were jus- 
tified in killing thorn. They therefore made no scruple of acquainting the chief 
priests and elders with their conspiracy against the life of Paul, and applying 
for their connivance and support : who, being chiefly of the sect of the Saddu- 
eees, and the apostle's bitterest enemies, were so far from blaming them for it, 
that they gladly aided and abetted them in this mode of despatching him, and 
on its failure they soon afterwards determined upon making a similar attempt. 
If these were ? in their bad way, conscientious men, they were under no neces- 
sity of perishing for hunger, when the providence of God had hindered them 
from accomplishing their vow ; for their vows of abstinence from eating and 
drinking were as easy to loose as to bind, any of their wise men or Rabbies 
having power to absolve them, as Lightfoot has shown from the Talmud.]— B. 

Ver. 14. A great curse.— Doddridge, " a solemn anathema." See note < n 
Num. xxii. 6. 



386 



ACTS, XXIII. 



A. M cir. 

4064. 

A. D. cir. 

60. 

r 2Sa.17.17. 



s Pr.22.3. 
Mat. 10.16 



t c.23.17. 
Ep.3.1. 
4.1. 
Phil. 9. 



u ver. 12. 



v Ex.23.2. 



wc. 21.33. 
24.7. 



x c.22.30. 



y c 18.15. 
25.19. 



16 And when Paul's sister's son heard of their ly- 
ing in wait, he r went and entered into the castle, and 
told Paul. 

17 Then s Paul called one of the centurions unto 
him, and said, Bring this young man unto the chief 
captain : for he hath a certain thing to tell him. 

18 So he took him, and brought him to the chief 
captain, and said, Paul the prisoner t called me unto 
him, and prayed me to bring this young man unto 
thee, who hath something to say unto thee. 

19 Then the chief captain took him by the hand, 
and went with him aside privately, and asked him % 
What is that thou hast to tell me 1 

20 And he said, The Jews u have agreed to desire thee 
that thou wouldest bring down Paul to-morrow into 
the council, as though they would inquire some- 
what of him more perfectly. 

21 But do not thou yield v unto them: for there lie 
in wait for him of them more than forty men, which 
have bound themselves with an oath, that they will 
neither eat nor drink till they have killed him: and 
now are they ready, looking for a promise from thee. 

22 So the chief captain then let the young man de- 
part, and charged him, See thou tell no man that thou 
hast showed these things to me. 

23 IT And he called unto him two centurions, saying, 
Make ready two hundred soldiers to go to Cesarea, 
and horsemen threescore and ten, and spearmen two 
hundred, at the third hour of the night; 

24 And provide them beasts, that they may set Paul 
on, and bring him safe unto Felix the governor. 

25 And he wrote a letter after this manner : 

26 Claudius Lysias unto the most excellent go- 
vernor Felix sendeih greeting. 

27 This w man was taken of the Jews, and should 
have been killed of them : then came I with an army, 
and rescued him, having understood that he was a Ro- 
man. 

28 And x when I would have known the cause 
wherefoue they accused him, I brought him forth into 
their council : 

29 Whom I perceived to be accused of questions y of 



Ver. 21. Which have bound themselves.— This is the principle on which 
Saul the Pharisee " breathed out threatenings and slaughter" against the 
saints ; and the measure which he meted out to them, was afterwards measured 
to him again by his former friends, the priests and scribes. 

Ver. 24. Felix.— [This was Claudius Felix, the successor of Cumanus in 
| the government of Judea. He was a freed man of the emperor Claudius, and 
brother of Pallas, also a freedman, the chief favourite of the emperor. Ta- 
citus calls him Antonius Felix ; and gives us to understand, that he govern- 
ed with all the authority of a king, and the baseness and insolence of a quon- 
dam slave. According to Suetonius he had three queens to his wives ; that is, he 
was married thrice, and each time to the daughter or niece of a king. He was 
a base, mercenary, and cruel governor; and when he was recalled to Rome, 
A. D. 60, the Jews brought forward so many proofs of his extortions and 
violence before Nero, to whom they accused him, that he would certainly 
have been executed or ruined, if it had not been prevented by the influence of 
his brother Pallas. Josephus.]—Bagster. 

Ver. 27. Should (rather, would) have been killed. 



fr 



ACTS. XXIV. 



387 



iheir law, but to have nothing z laid to his charge 
worthy of death or of bonds. 

30 And when a it was told me how that the Jews 
laid wait for the man, I sent straightway to thee, and 
gave b commandment to his accusers also to say be- 
fore thee what they had against him. Farewell. 

31 Then the soldiers, as it was commanded them, 
took Paul, and brought him by night to Antipatris. 

32 On the morrow they left the horsemen to go with 
him, and returned to the castle : 

33 Who, when they came to Cesarea, and delivered 
the epistle c to the governor, presented Paul also be- 
fore him. 

34 And when the governor had read the letter, he 
asked of what province he was. And when he under- 
stood that he was of d Cilicia; 

35 1 will hear thee, said he, when thine accusers e are 
also come. And he commanded him to be kept in 
f Herod's judgment hall. 

CHAPTER XXIV. 
1 Paul being accused by Tertullus the orator, 10 answereth for his life and doc- 
trine. 24~He preacheth Christ to the governor and his wife. 26 The governor 
hopeth for a bribe, but in vain. 27 At last, going out of his office, he leaved) 
Paul in prison. 

AND after five days Ananias a the high priest de- 
scended with the elders, and uoith a certain orator 
named Tertullus, who informed b the governor against 
Paul. 

2 And when he was called forth, Tertullus began to 
accuse him, saying, Seeing th*at by thee we enjoy 
great quietness, and that very worthy deeds c are done 
unto this nation by thy providence, 

3 We accepts always, and in all places, most noble 
Felix, with all thankfulness. 

4 Notwithstanding, that I be not farther tedious unto 
thee, I pray thee that thou wouldest hear us of thy 
clemency a few words. 

5 For we have found this man a pestilent fellow, and 



A. M. cir. 

4064. 

A. D. cir. 

60. 

z c.26.31. 



a ver.20,21. 



b c.24.8. 
2-5.6. 



cver.23..3fl. 



d c.21.39. 



e c.24.l,&c 
25.16. 



f Mat.27.27 



CHAP. 24. 



a c.23.2. 
25.2. 



b Ps.11.2. 
c Ps.12.2. 



I' 



Ver. 31. Antipatris— [The ancient Caphar Saba, was so called by Herod 
the Great, in honour of his father Antipater. It was situated in a very fruitful 
plain, watered with many springs and rivulets, and pretty near the mountains, 
in the way from Jerusalem to Cesarea, Ucsephus,) 150 stadia, or 17 miles, 
from Joppa, and according to the Old Jerusalem Itinerary, 10 miles from 
Lydda, and 25 from Cesarea.]— Bagster. ' 

Ver. 35. Herod's judgment hall— Or Pretoriurn, one of Herod's palaces, 
with a state prison, probably, in the tower of it. 

Chap. XXIV. Ver. I. Ananias .... descended with the elders— i. e. came 
down from Jerusalem to Cesarea ; and they brought with them a professed 
orator and advocate, to plead their cause. 

Ver. 2. Seeing that by thee.— [Felix, bad as he was, had certainly rendered 
some services to Judea. He had entirely subdued a very formidable banditti 
which had infested the country, and sent their captain, Eliezar, to Rome, 
Uosephus :) had suppressed the sedition raised by the Egyptian impostor, 
(chap. xxi. 38;) and had quelled a very afflictive disturbance which look place 
between the Syrians and Jews of Cesarea. But. though Tertullus might 
truly say, " by thee we enjoy great quietness," yet it is evident that he was 
guilty of the grossest flattery, as we have seen, both from his own historians 
and Josephus, that he was both a bad man and a bad governor.]— Bagster. 

By thy providence.— Wesley, "prudence." Doddridge, " prudent ad- 

n inis! ration." 

Ver. 5. A pestilent fellow.— More emphatically, " a pestilence ;" or, a3 wo 
should say, a pest to society. 



[368 



ACTS, XXIV. 



f 



A. M. cir. 

4064. 

A. D. cir. 

60. 

A Lu.23.2. 
c.6.13. 
16.'20. 
17.6. 
21.28. 
1 Pe.2.12, 
19. 

e c. 19.37. 
21.23. 

f Jn. 18.31. 

g c.21.33. 

h c. 23.30. 

i Felix, 
made Pro 
curator 
over Ju- 
dea, 
A. D. 53. 

j lPe.3.15. 

k c.21.15. 

1 c.25.8. 
28.17. 

mlPe.3.16. 

n Mi.4.5. 
o 2TI.1.3. 

p Lu.24.27. 

c'^6.22. 
2S.23. 

a Mat.22.40 
L n. 16. 16. 
Jn.1.45. 
a 13. 15. 
Ru.3.21. 

r c.23.6,&c. 
26.6,7. 
23 20, fee. 

8 Da. 12.2. 
Ju.5.28,29 
1 Co. 15. 12 
..27. 

Ro.2f. 6, 
13. 

t c.23. 1. 

u c.U.29,30 
20.16. 
Ro. 15.25. 

▼ c.2516. 



d a mover of sedition among all the Jews throughout 
the world, and a ringleader of the sect of the Naza 
renes : 

6 Who also hath gone about to profane e the temple: 
whom we took, and would have judged f according 
to our law. 

7 But the chief '.captain Lysias came upon w.s, and 
with great violence took him away out of our 
hands, 

5 Commanding his accusers h to come unto thee : 
by examining of whom thyself mayest take know- 
ledge of all these things, whereof we accuse him. 

9 And the Jews also assented, saying that these things 
were so. 

10 M Then Paul, after that the i governor had beck- 
oned unto him to speak, answered, Forasmuch as I 
know that thou hast been of many years a judge unto 
this nation, I do the more cheerfully j answer for 
myself: 

11 Because that thou mayest understand, that there 
are yet but twelve days since I went up to k Jerusalem 
for to worship. 

12 And they neither l found me in the temple dispu- 
ting with any man, neither raising up the people, nei- 
ther in the synagogues, nor in the city: 

13 Neither can they prove m the things whereof they 
now accuse me. 

14 But this I confess unto thee, that after the way 
which they call heresy, so n worship I the God of 
° my fathers, believing all things which are p written 
in the law and ^ in the prophets : 

15 And have hope r toward God, which they them- 
selves also allow, that there shall be a resurrection 
6 of the dead, both of the just and unjust. 

16 And herein do I exercise myself, to have * always 
a conscience void of offence toward God, and toward 
men. 

17 Now after many years I came u to bring alms to 
my nation, and offerings. 

18 Whereupon certain Jews from Asia found me puri- 
fied in the temple, neither with multitude, nor with 
tumult. 

19 Who ought to have been hefe v before thee, and 
object, if they had aught against me. 

20 Or else let these same here say, if they have found 
any evil doing in me, while I stood before the council, 

21 Except it be for this one voice, that I cried stand- 



Ver. 10. Many years.— According to Bishop Pearson, five and a half; but 
according to Mr. Biscoe, seven. 

Ver. 14. Heresy.— This in the same word that, in ver. 5, is translated sect, 
which is admitted to be its primary meaning; though it afterwards acquired 
a theological or ecclesiastical use, as implying the maintenance of important 
or fundamental error. So Dr. Water/and defines heresy to be. " Not merely 
a mistake of judgment, (though in fundamentals, ) but espousing such errone- 
ous judgment, either teaching or disseminating it, or openly supporting and 
assisting those that do. This I conceive (said he) to be the true scripture 
notion of heresy." Water land's Importance of the Trinity. 

Ver. 15. Just and unjust. — The Pharisees, according to Josepkus, admitted 
only the resurrection of the just — not the unjust. 



ifc: 



ACTS, XXV. 



S! 



3S9 



ing among them. Touching the resurrection of the 
dead I am called in question by you this day. 

22 IF And when Felix heard these things, having 
more perfect knowledge of that way, he deferred them, 
and said, When Lysias w the chief captain shall come 
down, I will know the uttermost of your matter. 

23 And he commanded a centurion to keep Paul, ar.d 
to let him have x liberty, and that he should forbid 
none of his acquaintance to minister or come unto him. 

24 IT And after certain days, when Felix came with 
his wife Drusilla, which was a Jewess, he sent for 
Paul, and heard him concerning the faith in Christ. 

25 And as he reasoned of y righteousness, temperance, 
1 and judgment a to come, Felix b trembled, and an- 
swered, Go c thy way for this time ; when I have a 
convenient season, I will call for thee. 

26 IT He hoped also that money d should have been 
given him of Paul, that he might loose him : wherefore 
he sent for him the oftener, and communed with him. 

27 But after two years Porcius Festus came into Fe- 
lix's room : and Felix, willing to show e the Jews a 
pleasure, left Paul bound. 

CHAPTER XXV. 
2 The .lews accuse Paul before Festus. 8 He i*ns\vereth for himself, 11 and 
appealeth unto Cesar. 14 Afterwards Festus openeih his matter to king 
Agrippa, 23 and he is brought forth. 25 Festus cieareth him of having done 
any thing wordry of death. 

NOW when Festus was come into the province, 
after three days he ascended from Cesarea to Je- 
rusalem. 

2 Then the high priest and the chief of the Jews in- 
formed him against Paul, and besought him, 

3 And desired favour against him, that he would 
send for him to Jerusalem, laying a wait in the way to 
kill him. 



A. M. cir. 

4084. 

A. D. cir. 

60. 



w ver.7. 

x c.27.3. 
28.16. 

y Pr.16.12. 
J e. 22. 15. 
17. 

Da. 4.27 
Jn.16.8. 

z Pr.31.4,5. 
Da. 5.1.. 4. 
Ho. 7. 5. 

1 Pe. 4.4. 

a Ps.50.3,4. 
Da. 12.2. 
Mat. 25. 31 
..46. 

2 Co.5.10. 
Re.20.12. 

b Ps.99.1. 
Is.32.11. 
Ha.3.16. 
He.4.1,12. 

c Pr. 1.24 ,32 
Mat. 22. 5. 
25.1.. 10. 

d Ex.23.8. 

A. M. 4066. 
A. D. 62. 

e Ma.15.15. 
c.25.9. 



CHAP. 25. 
a c.23.14,15 



Ver. 22. Having moreperfectknoivledge— Doddridge, " After I have been 
more accurately informed." Dr. D. remarks, that the words themselves are 
ambiguous, and may refer to his having obtained by this examination a 
better knowledge of the subject ; or, more properly, (as Beza and Grotius ex- 
plain them,) to a desire of obtaining farther information, when Lysias came, 
which seems far more natural. 

Ver. 24. Drusilla.— Josephus says, this woman was the daughter of Herod 
Agrippa, before named, and sister to the Agrippa mentioned in the next chap- 
ter. She had been married to Azizus, king of the Emesenes, but Felix seduced 
her by means of one Simon, a magician ; so that they, in fact, lived in adultery, 
under the mask of marriage. 

Ver. 25. Felix trembled. — No topic could be better calculated to alarm a 
rapacious tyrant, a seducer, and an adulterer ; no eloquence more adapted to 
make him tremble, than the masterly and energetic reasoning of St. Paul. He 
| did tremble, and could bear no more ; but hastily dismissed the preacher— 
" Go thy way for this time ; when I have a convenient season I will send for 
thee." Alas ! how many have thus put away from them the words of eternal 
life, and found no other opportunity for ever! 

Ver. 27. Porcius Festus.— [Porcius Festus was put into the government of 
Judea in the sixth or seventh year of Nero ; and died about two years after- 
wards, and was succeeded by Albinus.]— Bagster. 

Chap. XXV. Ver. 1. The province— [By the province Judea is meant ; for 
after the death of Herod Agrippa, Claudius thought it imprudent to trust the 
government in the hands of his son Agrippa, who was then but 17 years oi'age ; 
and, therefore, Cuspius Fadus was sent to be procurator. And when after- 
wards Claudius had given to Aerippa the tetrarchy of Philip, he nevertheless 
kept the province of Judea in his own hands, and governed it by procurators 
sent from Rome. Josephus.] — Bagster. 



390 



ACTS, XXV. 



A. M. 4066. 
A. D. 62. 



b or, as 
some 
copies 
read, no 
more than 
8 or 10 
days. 



c Ps.35.11. 
Mat. 5.11. 
12. 
c.24.5,13. 



d c.26.32. 



8 rer.2.3, 



4 But Festus answered, that Paul should be kept at 
Cesarea, and that he himself would depart shortly 
thither. 

5 Let them therefore, said he, which among you are 
able, go down with me, and accuse this man, if there 
be any wickedness in him. 

G And when he had tarried among them b more than 
ten days, he went down unto Cesarea; and the next 
day sitting on the judgment seat commanded Paul to 
be brought. 

7 And when he was come, the Jews which came 
down from Jerusalem stood round about, and laid 
many and grievous complaints against Paul, which 
c they could not prove. 

8 IT While he answered for himself, Neither against 
the law of the Jews, neither against the tempie, nor 
yet against Cesar, have I offended any thing at all. 

9 But Festus, willing to do the Jews a pleasure, an- 
swered Paul, and said, Wilt thou go up to Jerusalem, 
and there be judged of these things before me 7 

10 Then said Paul, I stand at Cesar's judgment seat, 
where I ought to be judged : to the Jews have I done 
no wrong, as thou very well knowest. 

11 For if I be an offender, or have committed any 
thing worthy of death, I refuse not to die : but if there 
be none of these things whereof these accuse me, no 
man may deliver me unto them. I appeal <* unto 
Cesar. 

12 Then Festus, when he had conferred with the 
council, answered, Hast thou appealed unto Cesar 7 
unto Cesar shalt thou go. 

13 IT And after certain days king Agrippa and Ber- 
nice came unto Cesarea to salute Festus. 

14 And when they had been there many days, Festus 
declared Paul's cause unto the king, saying, There is 
a certain man left in bonds by Felix : 

15 About whom, when e I was at Jerusalem, the chief 



Ver. 8. Ansioered.—Gr. "apologized." 

Ver. 10. I stand at Cesar's judgment seat.— Doddridge, "Tribunal." The 
tribunals of the Roman procurators were held in Cesar's name, and by com- 
mission from him. So our courts are held in the name of the people, the 
state, or the commonwealth. 

Ver. 11. I appeal unto Cesar. — [An appeal to the emperor was the right of 
a Roman citizen, and was highly respected ; the Julian law condemned those 
magistrates, and others, as violaters of the public peace, who had put to death, 
tortured, scourged, imprisoned, or condemned any Roman citizen who had ap- 
pealed to Cesar. This law was so sacred and imperative, that, in the perse- 
cution under Trajan, Pliny would not attempt to put to death Roman citizens, 
who were proved to have turned Christians, but determined to send them to 
Rome, probably because they had appealed.! — Bagster. 

Ver. 13. King Agrippa.— This Agrippa was the son of Herod Agrippa, 
(chap, xiii.,) who, on his father's death was thought too young to succeed him, 
(being only seventeen,) but had now flie tetrarchies of Philip and Lysanias. 

with part of Galilee. Bernice — fOr Berenice, was the daughter of Herod 

Agrippa, and sister of king Agrippa. She was first married to her uncle 
Herod, king of Chalcis ; upon whose death, she went to her brother Agrippa, 
wit'i whom she was said to live in incest, which is alluded to by Juvenal. 
She was afterwards married to Polemon, king of Cilicia. but soon left him to 
live with her brother. (Josephus.) Titus Vespasian fell in love with her, 
and would have made her emperess, had he not been prevented by the clamour 
of the Romans.]— Bagster. 



L=zz 



ACTS, XXV. 



391 



priests and the elders of the Jews informed me, desir- 
mi; to have judgment against him. 

16 To whom I answered, It is not the manner of the 
Romans to deliver any man to die, before that he which 
is accused have the accusers face to face, and have 
license to answer for himself concerning the crime 
laid against him. 

17 Therefore, when f they were come hither, without 
any delay on the morrow I sat on the judgment seat, 
and commanded the man to be brought forth. 

18 Against whom when the accusers stood up, they 
brought none accusation of such things as I supposed : 

19 Hut s had certain questions against him of their 
own superstition, and of one Jesus, which was dead, 
whom Paul affirmed to be alive. 

20 And because h I doubted of such manner of ques- 
tions, I asked him whether he would go to Jerusalem, 
and there be judged of these matters. 

21 But when Paul had appealed to be reserved unto 
the • hearing of Augustus, I commanded him to be 
kept till I might send him to Cesar. 

22 Then Agrippa said unto Festus, I would also hear 
the man myself. To-morrow, said he, thou shalt 
hear him. 

23 IT And on the morrow, when Agrippa was come, 
and Bernice, with great J pomp, and was entered into 
the place of hearing, with the chief captains, and 
principal men of the city, at Festus' commandment 
Paul k was brought forth. 

24 And Festus said, King Agrippa, and all men which 
are here present with us, ye see this man, about whom 
all l the multitude of the Jews have dealt with me, 
both at Jerusalem, and also here, crying m that he 
ought not to live any longer. 

25 But when I found that he had committed nothing 
n worthy of death, and that he himself hath appealed 
° to Augustus, I have determined to send him. 



A. M. 4066. 
A. D. 82. 



f ver.6. 



g c.18.15. 



h or, I was 
doubtful 
how to in- 
quire 
hereof. 



i or, judg. 
menU 



j Ex.7.24. 



k c.9.15. 



1 ver.3,7. 



mc.22.22. 



n c.23.9,29. 
26.31. 



o ver.11,12. 



Ver. 15. Desiring to have judgment— i. e. on the ground of his trial before 
Felix. Chap. xxiv. 1, &c. 

Ver. 16. Face to face.— Paul complains of the want of this, chap. xxiv. 19. 
The Jews of A.sia did not attend his trial. 

Ver. 19. Of their own superstition.— Doddridge, " their own religion :" 
Hammond, " way of worship." See note on chapter xvii. 22. 

Ver. 21. Of Augustus— Meaning Nero. 

Ver. 24. King Agrippa— [Was the son of Herod Agrippa ; who upon the 
death of his uncle Herod king of Chalcis, A. D. 48, su *ceeded to his dominions, 
by the favouj of the emperor Claudius. (Josephus.) Four years afterwards, 
Claudius removed him from that kingdom to a larger one ; giving him the tetrar- 
chy of Philip, that of Lysanias, and the province which Varus governed. Nero 
afterwards added Julias in Peraea, Tarichaea and Tiberias. Claudius gave him 
the power of appointing the high priest among the Jews, — and instances of his 
exercising this power may be seen in Josephus. He was strongly attached 
to the Romans, and did every thing in his power to prevent the Jews from le- 
belling ; and when he could not prevail, he united his troops to those of Titus, 
and assisted at the siege of Jerusalem. After the ruin of his country, he retired 
with his sister Berenice to Rome, where he died, aged 70, about A. D. 90. Ta- 
citus.]— Bagster. Dealt. — Doddridge, " pleaded." 

Ver. 25. Augustus. — fThe honourable title of Augustus, that is, venerable, 



or august, which was first conferred by the senate on Octavianus Cesar, was 
afterwards assumed by succeeding Roman emperors. Nero, the blood-thirsty 
tyrant, was the emperor at this time.]— Bagster. 



392 



ACTS, XXVI. 



A. M. 1066. 
A. D. 62. 



p Pr.18.13 
Jn.7.31. 



CHAP. 26. 
a De.17.18. 
b c.21.4. 

212.3.10. 

d c.22.3. 
Phi.3.5. 

e c.23.6. 

f Ge.3.15. 
22.18. 
49.10. 
De. 18.15. 
2Sa.7.12. 
Ps.132.11. 
Is. 4. 2. 
7.14. 
9.6,7. 
Je.23.5. 
33. 14.. 16. 
Eze.34.23. 
Da.9.24. 
Mi. 7.20. 
Zec.13.1.. 
7. 

Mal.3.1. 
c.13.32. 
Ga.4.4. 

g Lu.2.37. 
lTh.3.10. 

h night and 
day. 

i lCo.15. 
12,20. 

j lTi.1.13. 

k c.8.3. 
Ga.1.13. 

1 c.9.14. 



26 Of whom I have no certain thing to write unto my 
lord. Wherefore I have brought him forth before you, 
and specially before thee, O king Agrippa, that, after 
examination had, I might have somewhat to write. 

27 For p it seemeth to me unreasonable to send a pri- 
soner, and not withal to signify the crimes laid against 
him. 

CHAPTER XXVI. 

2 Paul, in the presence of Agrippa, declarelh his life from his childhood, 12 and 
how miraculously he was convened, and called to his apostleship. 21 Festus 
chargeth him to be mad, whereunto he answereth modestly. 28 Agrippa is 
almost persuaded to be a Christian. 31 The whole company pronounce him 
innocent. 

THEN Agrippa said unto Paul, Thou art permitted 
-*- to speak for thyself. Then Paul stretched forth 
the hand, and answered for himself: 

2 I think myself happy, king Agrippa, because I shall 
answer for myself this day before thee touching all 
the things whereof I am accused of the Jews : 

3 Especially because I know thee to be a expert in all 
customs and questions which are among the Jews: 
wherefore 1 beseech thee to hear b me patiently. 

4 My manner c of life from my youth, which was at 
the first among mine own nation at Jerusalem, know 
all the Jews ; 

5 Which knew me from the beginning, if they would 
testify, that after the most straitest sect of our religion 
I lived a d Pharisee. 

6 And now e I stand and am judged for the hope of 
the promise f made of God unto our fathers : 

7 Unto which promise our twelve tribes, instantly 
servings God h day and night, hope to come. For whicn 
hope's sake, king Agrippa, I am accused of the Jews. 

8 Why i should it be thought a thing incredible with 
you, that God should raise the dead? 

9 I j verily thought with myself, that I ought to do 
many things contrary to the name of Jesus of Naza- 
reth. 

10 Which thing I also did in k Jerusalem : and many 
of the saints" did I shut up in prison, having received 
authority i from the chief priests ; and when they 
were put to death, 1 gave my voice against them. 



Ver. 26. Unto my lord— I e. the emperor.— [The title Lord t was refused 
both by Augustus and Tiberius, who forbade, even by public edicts, its applica- 
tion to themselves. Tiberius used to say, he was lord only of his slaves, em- 
'per or of his troops, and prince of the senate. Nero, however, %oonld have it. 3 
— Bagster. % 

Chap. XXVI. Ver. 5. Most straitest sect.— Doddridge, " the strictest sect." 
Josephus says, " The Pharisees were reckoned the most religious of any of the 
Jews, and to be the most exact and skilful in explaining the laws." Jewish 
War, book i. chap. v. § 2. 

Ver. 6. Stand and am judged. — " Stand judged." Dr. John Edwards. 

Ver. 7. Unto which promise.— Paul contends that the promise to the fathers 
included, not only the doctrine of a future life, but of a resurrection from the 

dead. So our Lord, Mat. xxii. 31, 32. Compare chap, xxiii. 6. Day and 

night.— Gr. " Night and day." 

Ver. S. Why should it be thought, &c. — ' What f is it thought a thing in 
credible?" <fcc. Such is the punctuation oi Beza, Dr. J.Edwards, &c; and 
Doddridge remarks, that " this is suited to the animated manner of Paul's 
speaking." 

Ver. 10. I gave my voice.— Doddridge, " Vote :" but as Paul (or rather 



J 



r. 



ACTS, XXVI. 



393 



11 And I punished them oft in m every synagogue, 
and compelled #iem to blaspheme ; and being exceed- 
ingly mad against them, I persecuted them even unto 
strange cities. 

12 Whereupon as I went n to Damascus with autho- 
rity and commission from the chief priests, 

13 At mid-day, O king, I saw in the way a light from 
heaven, above the brightness of the sun, shining round 
about me and them which journeyed with me. 

14 And when we were all fallen to the earth, I heard 
a voice speaking unto me, and saying in the Hebrew 
tongue, Saul, Saul, why persecutes^ thou me? it is 
hard for thee to kick against the pricks. 

15 And I said, Who art thou, Lord? And he said, I 
am Jesus whom thou persecutest. 

16 But rise, and stand upon thy feet : for I have ap- 
peared unto thee for this purpose, to make thee a 
minister and a p witness both of these things which 
thou hast seen, and of those things in the which I 
will appear unto thee; 

17 Delivering thee from the people, and from the 
Gentiles, unto ^ whom now I send thee, 

18 To open r their eyes, and to s turn them from dark- 
ness to light, and from the power *of Satan unto 
God, that they may receive forgiveness u of sins, and 
inheritance v among them which are w sanctified by 
faith x that is in me. 

19 Whereupon, O king Agrippa, I was not disobe- 
dient unto the heavenly vision: 

20 But showed J first unto them of Damascus, and 
at Jerusalem, and throughout all the coasts of Judea, 
and then to the Gentiles, that they should repent and 
turn to God, and do works z meet for repentance. 

21 For these causes the Jews a caught me in the 
temple, and went about to kill me. 

22 Having therefore obtained help of God, I continue 
unto this day, witnessing both to small and great, 
saying none other things than those which b the pro- 
phets, and Moses did say should come : 

23 That Christ should suffer, and that he should be 
the first c that should rise from the dead, and should 
show light unto the people, and to the Gentiles. 

24 1T And as he thus spake for himself, Festus said 



A. M. 4066. 
A. D. 62. 

mc.22.19. 

n c.9.3. 



o £p.3.7. 
Col. 1.23, 
25. 



p c.22.15. 



q c.22.21. 
llo.ll.13. 



r Is.35.5. 

42 7. 

s Lu.1.79. 
Jn.8.12. 
2 Co. 4. 6. 
Ep.l.ia 

t Col. 1.13. 
1 Pe.2.9. 

u Lu.1.77. 
Ep.1.7. 
Col. 1.14. 

v Ep.l.ll. 
Col. 1. 12. 
lPe.1.4. 

wJn.17.17. 
c.20.32. 
1 Co.1.30. 
Re. 21. 27. 



x Ep.2.8. 
He. 11.6. 



y c.9.10,&c. 

z Mat.3.8. 

a c.21.30. 

b Lu.24.27, 
46. 

c lCo.15.23. 



L 



Saul) never had any vote in the Sanhedrim, Lardner explains this of his 
joining the popular cry, or clamour, against them. The Syriac renders it, " I 
joined with those that condemned them." 

Ver. 11. Compelled them to blaspheme.— Pliny says, that the heathen pe» 
secutors obliged professors of Christianity, not only to renounce Christ, but to 
curse him ; and the Jews were not less virulent. See Doddridge. 

Ver. 12—15. Whereupon, &c— Compare chap. ix. 3—5. 

Ver. 16. To make thee a minister and a witness.— Part of this commission 
seems to have been delivered by the medium of Ananias ; at least it corres- 
ponds therewith. See chap. ix. 15 — 17. 

Ver. 20. Showed first unto them of Damascus.— Compare chap. ix. 19 — 22. 

Ver. 21. For these causes— That is, because he preached Jesus first to the 

Jews, and then also to the Gentiles. The Jews caught me, &c— See chap. 

xxi. 28. 

Ver. 22. Both to small and great— I e. to all ranks of society. 

Ver. 23. The first that should rise.— Compare 1 Co. xv. 20. 






B 



394 



ACTS, XXVII. 



^ 



A. M. 4066. 
A. D. 62. 



d SKi.9.11. 



e Ja.123,24 



f 1 Co.7.7. 



CHAP. 27. 



a c. 25. 12,25 



Ver. 24. Much learning doth make thee mad.— Doddridge, " Much study 
drives thee to madness." This, adds the Doctor, is the exact import of the 
original.— Modern infidels have generally considered Paul as a fanatic, an en- 
thusiast, or insane. That his zeal was fervid, in whatever he considered to 
he true and just, is certain ; hut the strength and coolness with which he reason- 
ed, the kindness and benevolence with which he acted, and, above all, the 
purity and consistency of his life and conduct, abundantly demonstrate that 
he was ne'ither an enthusiast nor insane. "Where is the enthusiast whose 
writings have borne the test of seventeen or eighteen centuries ; and particu- 
larly that minute and critical comparison to be found in Paley's Horce Pau- 
lincel Here all his Epistles are shown to exhibit an exact harmony with each 
other, and with St. Luke's History of the Acts of the Apostles, even in the 
most minute particulars. 

Ver. 28. Almost.— Gr. " In a little ;" that is, in some things— partially. Bp. 
Hopkins. Alas! it was " almost" only. The consciousness of a licentious 
life, together with the dread of the opposition he was sure to meet with, pre- 
vented him from going farther ; and this has been the unhappy case of thou- 
sand?, whose judgments have been convinced of the truth of Christianity, but 
either the orrence of the cross, or the Justs of their own hearts, have effectually 
prevented them from cordially receiving it. 

Ver. 29. Both almost, and altogether— Gx. " In little and in much ;" i. e. al- 
together. These bonds.— It 1ms been thought thatFestus would hardly have 

set. Paul to plead in chains; but perhaps be preferred this: we know that 
some martyrs esteemed chains for Christ, more than chains of gold ; »od 
Lardner cites an instance of a Roman citizen of quality pleading before the 
senate in his chains. 

Chap. XXVII. Ver. 1. We should sail.— Some ancient copies and versions 
read, "He should sail," referring to Paul only; yet Luke and Aristarchiis 
appear, by ver. 2, to have gone with him. Of Aristarchus, see chap. xix. 29 ; 



with a loud voice, Paul, thou art beside thyself ; much 
learning doth make thee a mad. 

25 But he said, I am not mad, most noble Festus; 
but speak forth the words of truth and soberness. 

26 For the king knoweth of these things, before 
whom also I speak freely : for I am persuaded that 
none of these things are hidden from him ; for this 
thing was not done in a corner. 

27 King Agrippa, believest thou the prophets ? I 
know that thou believest. 

28 Then Agrippa said unto Paul, Almost thou e per- 
suadest me to be a Christian, 

29 And Paul said, I would f to God, that not only 
thou, but also all that hear me this day, were both 
almost, and altogether such as I am, except these 
bonds. 

30 IT And when he had thus spoken, the king rose 
up, and the governor, and Bernice, and they that sat 
with them : 

31 And when they were gone aside, they talked be- 
tween themselves, saying, This man doeth nothing 
worthy of death or of bonds. 

32 Then said Agrippa unto Festus, This man might 
have been set at liberty, if he had not appealed unto 
Cesar. 

CHAPTER XXVII. 

1 Paul shipping toward Rome, 10 foretelleth of the danger of the voyage. 
11 but is not believed. 14 They are tossed to and fro with tempest, 41 and 
suffer. shipwreck, 22, 34, 44 yet all come safe to land. 

AND when it was determined that we should sail 
into Italy, they delivered a Paul and certain other 
prisoners unto one named Julius, a centurion of Au- 
gustus' band. 



ACTS, XXVII. 



395 



-'i 



i 



A. M. 406G. 
A. D. 62. 



2 And entering into a ship of Adramyttium, we 
launched, meaning to sail by the coasts of Asia; one 
b Aristarcmus, a Macedonian of Thessalonica, being 
with us. 

3 And the next day we touched at Sidon. And Ju- 
lius courteously f entreated Paul, and gave Aim liberty 
to go unto his friends to refresh himself. 

4 And when we had launched from thence, we sailed 
under Cyprus, because the winds were contrary. 

5 And when we had sailed over the sea of Cilicia and 
Pamphylia, we came to Myra, a city of Lycia. 

6 And there the centurion found a ship of Alexandria 
sailing into Italy ; and he put us therein. 

7 And when we had sailed slowly many days, and 
scarce were come oyer against Cnidus, the wind not 
suffering us, we sailed under d Crete, over against 
Salmone ; 

8 And, hardly passing it, came unto a place which is 
called The Fair Havens ; nigh whereunto was the city 
o/Lasea. 

9 Now when much time was spent, and when sail- 
ing was now dangerous, because the e fast was now 
already past, Paul admonished them, 

19 And said unto them, Sirs, I perceive fthat this 
voyage will be with °hurt and much damage, not 
only of the rading and ship, but also of our lives. 

11 Nevertheless the centurion h believed the master 
and the owner of the ship, more than those things 
which were spoken by Paul. 

12 IT And because the haven was not commodious 
to winter in, the more part advised to depart thence 
also, if by any means they might attain to Phenice, 

xx. 4. Col. iv. to. Philemon 24. Italy — [Is a well-known country of Europe, 

bounded by the Adriatic or Venetian Gulf on the east, the Tyrrhene or Tuscan 

sea on the west, and by the Alps on the north. J — Bagster. Certain other 

prisoners. — Lardner proves that prisoners of importance used to be sent from 

Judea to Rome. Of Augustus' band. — Doddridge, " Of the Augustan 

cckort." 

Ver. 2. Adramyttium— {Now Adram yfci, was a maritime city of Mysia in 
Asia Minor, seated at the foot of Mount Ida, on a gulf of the same name, op- 
posits the island of Lesbos.] — Bagster. 

Ver. 4. Cyprus.— One of the largest islands in the Mediterranean. See 
chap. xiii. 4 — 12. 

Ver. 5. Myra— [Was a city of Mysia, situated on a hill, 26 stadia from the 
sea..]— Bagster. 

Ver. 6. Alexandria — [Now Scanderoon, was a celebrated city and port of 
Egypt, built by Alexander the Great, situated on the Mediterranean and the 
lake Maeris, opposite the island of Pharos, and about 12 miles from the west- 
ern branch of the Nile.] — Bagster. 

Ver. 7. Cnidus— [Was a town and promontory of Caria in Asia Minor, op- 
posite Crete, now Cape Krio. Crete.— Now called Candia, or Candy. 

Salmone— Now Salamina, was a city and cape on the east of the island 
of Crete.]— Bagster. 

Ver. 8. Fair 'Havens.— [The Fair Havens, still known by the same nam«, 
was a port on the south-eastern part of Crete, near Lasea, of which nothing 
now remains.] — Bagster. 

Ver. 9. The fast %oas now already past—i. e. The great day of atonement, 
which occurred in the last week of our September— a dangerous time for sail- 
ing in the Mediterranean. 

Ver. u. The master . ... of the ship—i. e. the pilot who steered the 
vessel. 

Ver. 12. Phenice— [Was a sea-port on the western side of Crete ; probably 
defended from the fury of the winds by a high and winding shore, forming a 



b c. 19.29. 



c c.24.23. 
28.16. 



d or, Candy 



e The Fast 
was on 
the 10th 
day of 
the 7th 
month. 
Le.23.27, 
29. 



f 2 Ki.6.9 
10. 

Da. 2. 2a 
Am. 3.7. 



g or injury 



h Pr.27.12. 



K 



96 



ACTS, XXVII. 



A. M. 4066. 
A. D. 62. 



i ver.7 

j ver21. 

k or, beat 

1 P6.107.25. 

m ver.41. 

a Ps. 107.27. 

o Job 2.4. 
Jo. 1.5. 

p Ps. 105.28. 

q Eze.37.11. 

i ver.10. 

s ver.13. 

t Job 22.29. 
Ps. 112.7. 
2Co.4.8,9. 

u c.23.11. 

v He.1.14. 

wDe.32.9. 
Ps. 135.4. 
Is.44.5. 
Mal.3.17. 
Jn.17.9,10 

1 Co.6.20. 
lPe.2.9,10 

x Ps.116.16 
Is.44.21. 
Da. 3. 17. 
6.16. 
Jn. 12.26. 
Ro.1.9. 

2 Ti.1.3. 

y Ge.19.21, 
29. 

z La. 1.45. 
Ro.4.20, 
21. 
2T1.1.12. 

a c.28.1. 



and there to winter; which is a haven of i Crete, and 
lieth toward the south-west and north-west. 

13 And when the south wind blew softly, supposing 
that they had obtained their purpose, loosing ) thence, 
they sailed close by Crete. 

14 But not long after there k arose against it a tem- 
pestuous i wind, called Euroclydon. 

15 And when the ship was caught, and could not 
bear up into the wind, we let her drive. 

16 And running under a certain island which is call- 
ed Clauda, we had much work to come by the boat : 

17 Which when they had taken up, they used helps, 
undergirding the ship ; and, fearing lest they should 
fall m mto the quicksands, strake sail, and so were 
driven. 

18 And we being exceedingly n tossed with a tempest, 
the next day they lightened the ship ; 

19 And the third day we cast out °with our own 
hands the tackling of the ship. 

20 And when neither p sun nor stars in many days 
appeared, and no small tempest lay on us. all hope 
^that we should be saved was then taken away. 

21 IT But after long abstinence Paul stood forth in 
the midst of them, and said, Sirs, ye should have 
hearkened r unto me, and not have loosed s from Crete, 
and to have gained this harm and loss. 

22 And now I t exhort you to be of good cheer : for 
there shall be no loss of any man's life among you, 
but of the ship. 

23 For there stood by me this night u the angel T of 
God, whose w I am, and whom * I serve, 

24 Saying, Fear not, Paul; thou must be brought 
before Cesar : and, lo, God hath given thee y all them 
that sail with thee. 

25 Wherefore, sirs, be of good cheer : for z I believe 
God, that it shall be even as it was told me. 

26 Howbeit we must be cast upon a certain a isl- 
and. 

27 But when the fourteenth night was come, as we 



semicircle, and perhaps by some small island in front ; leaving two openings, 
one towards the south-west, and the other towards the northwest.]— Bagster. 

Ver. 14. Arose against it.— Query, what? l. Against the ship? So Dodd- 
ridge, Wolfius, Schleusner, &c. Or, 2. Against the island Crete, mention- 
ed in the preceding verse? Kinnoel, Townsend, &c. -Euroclydon. — Dr. 

Shaw explains this of the wind called a Levanter, which blows in all direc- 
tions. The learned Bentley (who is followed by Hammond and others) con- 
tends here for the reading of the Alexandrian MS. and Vulgate, Euraquilo, 
the N. E. wind ; but this is opposed by Bryant and Brenell. 

Ver. 15. Could not bear up into the wind.— The original properly signifies 
to bear up ; or, in the sea phrase, " to luff up against the wind ;" or to look 
the storm Jn the face. On the prow of the ancient ships was placed a round 
piece of wwod, called the eye of the ship, from being fixed in its foredeck. 

Ver. 16. Clauda— [Called Cauda, and Gaudos by Mela and Pliny, and 
Claudos by Ptolemy, and now Gozo, according to Doctor Shaw, is a small 
island, situated at the south-western extremity of the island of Crete.]— B. 

Ver. 17. Undergirding the ship—i. e. twisting the cable several times 
round the vessel, to prevent its bulging. Orient. Lit. No. 1457. 

Ver. 20. Neither sun nor stars.— Before the mariner's compass wa9 dis- 
covered, it was by these they sailed. Was then taken.— Campbell, " wiw 

thenceforth taken," &c. 



r 



ACTS, XXVII. 



397 



were driven up and down in Adria, about midnight the 
shipmen deemed that they drew near to some country ; 

28 And sounded, and found it twenty fathoms : and 
when they had gone a little farther, they sounded 
again, and. found it fifteen fathoms. 

29 Tnen fearing lest they should have fallen upon 
rocks, they cast four anchors out of the stern, and 
wished b for the day. 

30 And as the shipmen were about to flee out of the 
ship, when they had let down the boat into the sea, 
under colour as though they would have cast anchors 
out of the foreship, 

SI Paul said to the centurion and to the soldiers, 
Except these abide in the ship, ye cannot be saved. 

32 Then the soldiers cut off the ropes of the boat, 
and let her fall off. 

33 And while the day was coming on, Paul besought 
them all to take meat, saying. This day is the four- 
teenth day that ye have tarried and continued fasting, 
having taken nothing. 

34 Wherefore I pray you to take some meat : for this 
c is for your health : for there d shall not a hair fall 
from the head of any of you. 

35 And when he had thus spoken, he took bread, 
and e gave thanks to God in presence of them all: 
and when he had broken it, he began to eat. 

36 Then were they all of good cheer, and they also 
took some meat. 

37 And we were in all in the ship two hundred three- 
score and sixteen souls. 

38 And when they had eaten enough, they lightened 
the ship, and cast out the wheat into the sea. 



\A.M. 4066. 
A. D. 62. 

h Ps.130.6. 



c Mat 15 35 
lTi.5.23. 



d 1 Kl.1.52. 
Mat 10.30 
Lu.12.7. 
21.18. 



lSa.9.13. 

Mat. 15.36 

Ma. 8. 6. 

Jii.t5.ll, 

23. 

1 Ti.4.3,4. 



Ver. 2"/. Driven up and down in Adria.— Doddridge, " In the Adriatic 
sea."— [Adria, strictly speaking, was the name of the Adriatic gulf , now the 
Gulf of Venice, an arm of the Mediterranean, about 200 miles long, and 50 
broad, stretching along the eastern shores of Italy on one side, and Daimatia, 
Sclavonia, and Macedonia, on the other. But the term Adria was extended 
far beyond the limits of this gulf, and appears to have been given to an inde- 
terminate extent of sea, as we say, generally, the Levant. It is observable, 
that the sacred historian does not say in the Adriatic gulf, but in Adria, which, 
says Hesychius, was the same as the Ionian sea ; and Strabo says, that the 
Ionian gulf " is a part of that now called the Adriatic." But not only the Ionian, 
but even the Sicilian sea, and part of that which washes Crete, were called 
the Adriatic.]— Bagster. 

Ver. 29. Four an chors.— Rather, a " four-fluked anchor," or an anchor with 
four points, to hold the ground. Such are described both by Bruce and 

Buckingham. Out of the stern.— -It is evident the ancients sometimes 

did this : and Sir John Char din says, the modern Egyptian vessels always 
carry their anchors at their stern. Orient. Lit. No. 1458. 

Ver. 31. Except these abide. — It may seem strange, that, after assuring them 
that none should perish in this shipwreck, the apostle should afterwards insist 
on retaining in the ship the mariners, as absolutely necessary to that end. But, 
as Scott remarks, "If the end was absolutely decreed, the means of attaining 
it were so decreed likewise ; and the case is the same in things of still higher 
importance." Nothing can be more inconsistent with Scripture, or with Chris- 
tian philosophy, than to suppose that the end is to be attained without means : 
this is the rock on which enthusiasts have often split. 

Ver. 32. Let her fall off—i. e. let her drill away, that the sailors might not 
use it for eseape. 

Ver. 33. This is the fourteenth day.— Some render it, " all this fourth day," 
(Markland in Bowyer,) confining the fasting to one day ; but this is a hard- 
ship scarcely worth naming. 

Ver. 33. The wheat into the sea.— {The Romans imported corn from Egypt, 



"34" 



338 



ACTS, XXVII. 



A. M. 4066. 
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f or, cut the 
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i Ps. 107.28 
..30. 
ver.22. 



39 And when it was day, they knew not the land, 
but they discovered a certain creek with a shore, into 
the which they were minded, if it were possible, to 
thrust in the ship. 

40 And when they had f taken up the anchors, they 
committed themselves unto the sea, and loosed the 
rudder bands, and hoised up the mainsail to the wind, 
and made toward shore. 

41 And falling into a place where two seas met, they 
ran the ship aground ; and the forepart stuck fast, 
and remained unmoveable, but the hinder part was 
broken with the violence of the waves. 

42 And the soldiers' counsel ? was to kill the prison- 
ers, lest any of them should swim out, and escape. 

43 But the centurion, willing to save h Paul, kept 
them from their purpose; and commanded that they 
which could swim should cast themselves first into 
the sea, and get to land : 

44 And the rest, some on boards, and some on broken 
pieces of the ship. And so > it came to pass, that they ' 
escaped all safe to land. 



by way of Alexandria, to which this ship belonged ; for a curious account of 
which, see BryanVs Treatise on the Euroclydon.] — Bagster. 

Ver. 39. A certain creek with a shore.— Doddridge, " with a (level) 
shore," convenient for landing. "A bay with a beach," says the lpte.Mr. New- 
ton, who was more conversant with nautical affairs than most commentators. 
See note on ch. xxviii. 1. 

Ver. 40. Taken up— Margin, " cut"— the anchors, thiy committed them- 
selves.— Margin, "they left them [the anchorsl in the ",ea." Loosed the 

rudder bands— Or, "the bands of the rudders ;" for large vessels in ancient 
times had two or more rudders, which were fastened to the sh/':> by means of 
bands, or chains, by which they were hoisted out of the water whoii incapable 
of being used. These bands being loosed, the rudders would fall into their pro- 
per places, and serve to steer the vessel into the creek, which they had in 
view. Hoised— Obsolete, for "hoisted." The mainsail. — So our trans- 
lators render the Greek word: but Grotius (who, contends that the original in 
ver. 17. signifies the mainmast, and consequently that the mainsail was now 
gone, ver. 19,) supposes that it was a sail near the fore part of the ship, an- 
swei ing either to what we call the foresail or the jib ; which is more in ac- 
cord ance with the account that Stephens has collected from the best autho- 
rities. 

Ver. 41. Wheretwo seas met. —Bochart, " washed on each sjde by the sea ;" 
meaning an isthmus, or narrow neck of land ; but Bryant understands the 
phrase to refer to a cape, or head-land, the natural barrier of a harbour. See 
Parkhurst in Dithalassos. See note on chap, xxviii. 1. 

Ver. 43. Willing to save Paul— Because Paul was a Roman citizen, and 
could not be put to death without a trial and condemnation. Some suppose, 
that the Centurion had become either a Christian or decidedly favourable to 
Christianity, and was confident of the innocence of Paul. Doddridge makes 
the following remark: "Thus God, for Paul's sake, not only saved all the 
rest of the snip's company from being lost in the sea, but kept the prisoners 
from being murdered according to the unjust and barbarous proposal of the 
soldiers, who could have thought of no worse scheme had they been all con- 
demned malefactors, and had these guards, instead of conveying them to their 

trial, been carrying them to the place of execution. They which could, 

swim— 'Were commanded first to cast themselves into the sea and get to land ; 
in ordsr either to assist the others who were unable to swim, or, if they were 
soldiers, to keep a guard over the prisoners. 

Ver. 44. Some on boards, &c. — Notwithstanding the revelation made to Paul, 
" that there should be no loss of any man'?, life, but of the ship," ver. 22, and 
" there shall not a hair fall from the heid of any," ver. 34, still it was incum- 
bent on them to use diligently all the <r eir j of '..aiety within their reach. The 
purposes of God always includes t*-e r ean;< requisite for the accomplishment 
of those purposes. It was ncc<.*' j / s c W15 shipmen to remain on board and j 
do their duty in managing the rb' c > * J 3J and 31. It wa3 necessary that the i 



ACTS, XXVIII. 399 



CHAPTER XXVIII. 

I Paul alter his shipwreck is kindly entertained of the barbarians. 5 The viper 
on his hand hurteth him not. 8 He healeth many diseases in the island. 
II They depart towards Rome. 17 He declareth to the Jews the cause of his 
toeing. Ii4 After his preaching some were persuaded, and some believed not. 
30 Yet he preacheth Uiere two years. 

AND when they were escaped, then they knew that 
the island a was called Melita. 



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276 persons in the ship should either sioim or use the boards &ndbroken pieces, 
or they would have failed of safety. Dopendance upon God does not super- 
cede activity. But when properly viewed, it is a strong motive to the vigorous 
performance of all that lies in our power. 

Chap. XXVIII. Ver. 1. Melita.— Melita, now Malta, 13 an island in the 
Mediterranean sea, ahout fifty miles from the coast of Sicily, towards Africa : 
and is one immense rock of white soft free stone, twenty miles long, twelve 
in its greatest breadth, and sixty in circumference. It has alternately been 
possessed by the Phaeacians, Phenicians, Greeks. Carthaginians. Romans, 
Goths. Saracens, Sicilians, Knights of St. John, French, and now by the Eng- 
lish. The present population, including troops, is 102,000. which, consideriui,- 
that the whole island is little else than a rock, is very large ; being 
670 to the square mile. " The space that in England supports 152 people and 
in Holland 224, contains in Malta 1103. The rock is soft and friable ; and 
much of it has been broken up, walled into terraces, and covered with soil, 
some of which has been imported from Sicily. It is an island of platforms or 
terraces ; ascend a hill, and you look down upon a surface of the richest green ; 
but look up, from the shore, and you see only the gray walls that support the 
terraces, and Malta seems to be one entire rock. There are many level and 
fertile spots, but the enclosures are small and the walls high. The fields seem 
at a distance little larger than pounds, in that pleasant country where there are 
pounds and field-drivers. The roads are mere lanes, generally too narrow for 
two carriages to pass abreast and when one enters, a horn is sounded to keep 
others out: but most of the roads are too rough for wheels." — Modern Travel- 
ler. Some, however, with the learned Jacob Bryant, are of opinion, that 
this island was Melita in the Adriatic gulf, near Illyricum ; but it may be suffi- 
cient to observe, that the course of the Alexandrian ship, first to Syracuse, and 
then to Rhegium, proves that it was the present Malta, as the proper course 
from the Ulyrian Melita would have been first to Rhegium, before it reached 
Syracuse, which indeed it need not have gone to at all. ^ On the identity of 
this with Malta, we subjoin the following letter, extracted from the New York 
Observer of August 21, 1824. 

" My dear Christian Brother— You will perhaps think it strange, that I 
should reside more than two entire years in this island, without once visiting, 
during that period, the spot where it is supposed the apostle to the Gentiles 
was shipwrecked. A few days ago, for the first time, I visited what is here 
called ' St. Paul's Bay,' distant from Valetta, the principal city in the island, 
about six miles. In reading the account of the apostle's shipwreck as it is re- 
corded in the Acts of the Apostles, I have always encountered difficulties 
which I could not overcome. The difficulty of understanding this account, is 
much greater in our English translation than in the original. In the English, 
we hear of their ' falling into a place where two seas met ;' the original is (eis 
topon dithalasson) a place washed on both sides by the sea. On the N. W. 
side of St. Paul's Bay, there is a tongue of land extremely rocky, that extends 
half a mile, perhaps, or more, into the sea, in a direction from S. W. to N. E. 
This, of course, is washed on both sides, as often as the wind blows from the 
east, or N. E., which was anciently called Euroclydon. but at present Gregale. 
The sea, brought in by this wind, dashes upon the point of this tongue of land, 
is divided, and then sweeps along on both its sides. Upon this point the natives 
say the vessel struck, and its present appearance renders this opinion highly 
probable to my own mind, though others might think differently. The vessel 
struck upon the rocks, probably, for I saw no sand near the place, and I be- 
lieve ihere is none. 

"Our translation informs us, th&t they discovered 'a certain creek with a 
shore.' This language, to me, conveys no idea. A creek without a shore 
would be a paradox. Who ever saw a creek without two shores * The origi- 
nal is not attended by this difficulty. They discovered a certain gulf, or bay, 
having a shore or a convenient landing place. Such in reality is the bay of 
St. Paul. It can be distinctly and easily seen from the ocean, that this bay has 
a good and convenient shore for landing, while many other parts of the island 
present to the ocean a bold and appalling shore, where it would be totally im- 
practicable, if not impossible, to land, especially during a storm. 

' The depth of water in this bay is not great, for you can distinctly fee the 



400 ACTS. XXVIII. 



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2 And the barbarous b people showed us no little 
kindness: for they kindled a fire, and received us 
c every one, because of the present rain, and because 
of the cold. 

3 IT And when Paul had gathered a bundle of sticks, 
and laid them on the fire, there came a viper out of 
the heat, and fastened on his hand. 

4 And when the barbarians saw the venomous beast 
hang on his hand, they said among themselves, No 
doubt d this man is a murderer, whom, though he hath 
escaped the sea, yet vengeance suffereth not to live. 

5 And he shook off the beast into the fire, and felt 
e no harm. 

6 Howbeit they looked when he >*v:i*ia nave swol- 
len, or fallen down dead suddenly : Dut after they had 
looked a great while, and saw no harm come to him, 






bottom when half a mile, or more, from the land ; and as you approach the 
land the depth is gradually diminished, until you would imagine that it were 
possible to wade, while you are several rods distant from the shore. The bot- 
tom is solid rock, and not sand. The bay extends inland, 1 should think, (tor 
we did not measure it,) at least a mile, and probably considerably farther, and 
is, perhaps, half a mile in width 

" There is a small church standing on the spot where it is said the apostle 
gathered the bundle of sticks and put them on the fire, whence the viper came 
forth and fastened on his hand. A hundle of sticks might easily be gathered 
now near the same spot, from the branches of fig trees, caroob trees, and other 
small trees, growing within the neighbouring enclosures. 

" Our visit to this bay was by water, and from nearly the same direction in 
which the apostle probably was driven by the furious Euroclydon. This bay 
so well answers to the description given in the Acts, of the place where Paul 
was wrecked, that I can entertain no doubt that it is the same. It has certainly 
all the prominent features of the place, where the pen of fcispiration informs 
us, the ship which bore the apostle was broken in pieces by the violence of the 
waves. I am not aware, that any other place is pointed out in the island, where 
that remarkable event is supposed to have happened. 

" If we reflect on the miraculous preservation of the whole company on 
board, amounting to 276 persons, wrecked in a tremendous storm upon an un- 
known coast, the preservation of the apostle from the mortal bite of the vi- 
per, and the succeeding miracles which he afterwards wrought in theisbmd, thus 
exciting universal attention, it seems to me highly probable, and almost certain, 
that the spot where he was wrecked would be ever afterwards well known. 

" The holy apostle and his shipwrecked companions have gone, ages ago, to 
their long home ; the vipers, which then infested the island, have long since 
disappeared ; but every winter hears still the loud roar of the fierce Eurocly- 
don, and the shores feel the terrible shock of the mountain waves which it sets 
in motion ; — but, alas !* though the same winds still blow, and the same ocean 
still roars, the same gospel which Paul preached, is preached here no longer; 
the same Saviour whom he adored, I fear, is known and adored only by a 
very few. 

• After reading this short description of St. Paul's Bay, and then glancing at 
the present state of the island, you will unite, I trust, with me, in praying, 
that God would send hither another apostle, holy and zealous as Paul, to 
preach again the unsearchable riches of Christ, as the natives believe Paul 
did, when he was sent by Divine Providence to visit this island eighteen hun- 
dred years ago. I remain your very affectionate brother, 

" D. Temple. » 

Ver. 2. The barbarous people.— Bar, a Chaldee word, vhich signifies with- 
out. Whence Bar, a stranger, or one of another country. In the Samaritan 
version it is Bari, a foreigner : so that the word being doubled, as Barbari, 
denotes a great foreigner. The inhabitants of this island, according to 
Bochart, were originally a colony of Phenicians, or Carthaginians, and had 
still their ancient language in use, 'which, though mixed with some Greek and 
Latin words, was unintelligible to the Greeks, who called all barbarians whose 
language was unintelligible.— Orient. Lit. No. 1459. 

Ver. 3. A viper.— The, most venomous and fatal of all serpents, and thought 
by the ancients to be sent by heaven to punish the most enormous crimes. 

Ver. 4. Beast. — Rather, animal, or creature. 



ACTS, XXVIII. 



401 



they changed their minds, and said f that he was a god. 

7 II" In ihe s rime quarters were possessions of the 
chief man of the island, whose name was Publius ; 
who received us, and lodged us three days courte- 
ously. 

8 And it came to pass, that the father of Publius lay 
sick of a fever and of a bloody flux : to whom s Paul 
entered in, and prayed, and laid h his hands on him, 
and healed him. 

9 So when this was done, others also, which had 
diseases in the island, came, and were healed : 

10 Who also honoured i us with many honours ; and 
when we departed, they laded us with such things J as 
were necessary. 

11 IT And after three months we departed in a ship 
of Alexandria, which had wintered in the isle, whose 
sign was Castor and Pollux. 

12 And landing at Syracuse, we tarried there three 
days. 

13 And from thence we fetched a compass, and came 
to Rhegium : and after one day the south wind blew, 
and we came the next day to Puteoli : 

14 Where we found brethren, and were desired to 
tarry with them seven days : and»so we went toward 
Rome. 

15 And from thence, when the brethren heard of us, 
they came k to meet us as far as Appii-forum, and 



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25. 



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..34. 
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12. 



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Ver. 6. Said that he was a god.— But it seems an unlucky conjecture of 
Grotius and Whitby, that they took him for Hercules, since he was a man of 
small stature, and weak bodily frame. We should rather have guessed Apollo, 
or Mercury, as in ch. xiv. 12. 

Ver. 10. Who honoured us loith many honours — That is, bestowed many 
gifts upon us : " Manoah said to the angel of the Lord, What is thy name, that 
when thy words shall come to pass, we may do thee honour ?" that is, may give 
thee a gift or do thee honour with some gift. See also Num. xxii. 16. and 
1 Tim. v. Z.—Lightfoot. 

Ver. 11. Whose sign—\. e. the name of the vessel, which was generally de- 
dicated to some deity. Castor and Pollux. — The sign Gemini in the Zodiac. 

Ver. 12. Syracuse.— [Syracuse was the capital of Sicily, situated on the 
eastern side of the island, 72 miles S. by E. of Messina, and about 112 of Pa- 
lermo. In its ancient state of splendour, it was twenty-two and a half 
miles in extent, according to Strabo, and such was its opulence, ihat, when the 
Romans took it. they found more riches in it, than they did at Carthage.]— B. 
" Syracuse is built on the extremity of a point of land, (the ancient island of 
Ortygia,) the neck of which is so fortified that to go out we passed seven gates. 
Without the gates is the place of the old cities, which had 1,200.000 people, but 
of which there is now hardly one stone upon another. The plough has not 
passed over them, for the Sicilians have too little to do with that venerable 
implement ; but the goats browse among them. Two or three columns have 
been raised, (I think,) and now stand upon their bases. Wherever the earth is 
turned up, coins, medals, or statues, are found ; and old coins may be had for 
about their value as copper." — Modern Traveller. 

Ver. 13. Rhegium— \ Rhegium, now Reggio, was a maritime city and pro- 
montory in Italy, opposite Messina. Puteoli — Now Pozzuoli, is an an- 
cient sea-port of Campania, in the kingdom of Naples, about eiffht miles S. W. 
of that city, standing on a hill in a creek opposite to Baiae.] — Bagstcr. 

Ver. 14. Tarry with them seven days.— St. Paul and the rest abide at 
Puteoli (a city, a very great mart-town, where there are havens for ship3 
made by art and labour) seven days, at the entreaty of the Christians of that 
place: which redounded to the credit of the Centurion, whose leave must 
have been obtained in that case : so that his yielding so far may somewhat 
argue, that he favoured Christianity.— Lightfoot. 

Ver. 15. Appii Forum, and The Three Taverns.— The former was a market 
in the Appian Way, both which received their names from the Appian family : 
and probably a fish-market, like Billingsgate, from its being chiefly inhabited 



402 



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t Lu.2.34. 
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c.17.3. 
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The Three Taverns : whom when Paul saw, he thank- 
ed God, and took i courage. 

16 And when we came to Rome, the centurion deli- 
vered the prisoners to the captain of the guard : but 
Paul was suffered to dwell by himself m with a soldier 
that kept him. 

17 *ff And it came to pass, that after three days Paul 
called the chief of the Jews together : and when they 
were come together, he said unto them. Men and 
brethren, though n I have committed nothing against 
the people, or customs of our fathers, yet was I deli- 
vered ° prisoner from Jerusalem into the hands of the 
Romans. 

18 Who, when p they had examined me, would have 
let me go, because there was no cause of death in me. 

19 But when the Jews spake against it, I was con- 
strained to appeal v unto Cesar; not that I had aught 
to accuse my nation of. 

20 For this cause therefore have I called for you, to 
see you, and to speak with you : because that for the 
hope r of Israel I am bound with this s chain. 

21 And they said unto him, We neither leceived let- 
ters out of Judea concerning thee, neither any of the 
brethren that came showed or spake any harm of 
thee. 

22 But we desire to hear of thee what thou thinkest : 
for as concerning this sect, we know that every 
where * it is spoken against. 

23 IT And when they had appointed him a day, there 
came many to him into his "lodging; to whom he 
v expounded and testified the kingdom of God, per- 
suading them concerning Jesus, both w out of the law 
of Moses, and out of the prophets, from morning till 
evening. 

24 And some x believed the things which were spo- 
ken, and some believed not. 



by watermen ; as " The Three Taverns," by publicans or innkeepers. Neither 
place was far from Rome, but The Three Taverns nearest. Via Appia and 
Appii Forum are much spoken of in authors ; but the mention of the three 
taverns is not so frequent. There is mention, in Zosimus, of the three vict- 
ualling houses ; where Severus the emperor was strangled by the treason 
of Maximianus Herculius, and Maxentius his son. — Lightfoot. 

Ver. 16. Rome.— [Rome, the capital of Italy, and once of the whole world, 
is situated on the banks of the Tiber, about 16 miles from the sea ; 410 miles 
S. S. E. of Vienna, 600 S. E. of Paris, 730 E. by N. of Madrid, 760 W. of Con- 
stantinople, and 780 S. E. of London.]— Bagster. The captain of the 

guard. — Doddridge, "the prefect (or captain) of the pretorian band. ' It 



was customary for prisoners who were brought to Rome to be delivered to the 
prefect or commander of the pretorian cohorts, who had the charge of the 
state prisoners ; as appears from the instance of Agrippa, who was taken into 
custody by Macro, the pretorian prefect who succeeded Sejanus. — Orient. 

Oust. No. 1331. To dwell by himself. — Doddridge, " to dwell apart from 

the other prisoners, "n a house of his own." With a soldier— -i. e. chained 

to one. See note on ch. xxvi. 29. 

Ver. 20. This chain— [That is, the chain with which he was bound to the 
"soldier that kept him," (ver. 16 ;) a mode of custody which Lardner has 
shown was in use among the Romans. It is in exact conformity, therefore, 
with the truth of St. Paul's situation at this time, that he declares himself to 
be " an ambassador in a chain," (Eph. vi. 20 ;) and the exactness is the more 
remarkable, as & chain is no where used in the singular number to express any 
other kind of custody.]— Bagster. 



r^= 



ACTS, XXVIII. 



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•25 And when they agreed not among themselves, 
they departed, after that Paul had spoken one word, 
Well spake the Holy Ghost by Esaias y the prophet 
unto our fathers, 

26 Saying, Go unto this people, and say, Hearing ye 
shall hear, and shall not understand ; and seeing ye 
shall see, and not perceive: 

27 For the heart of this people is waxed gross, and 
their ears are dull of hearing, and their eyes have 
they closed ; lest they should see with their eyes, and 
hear with their ears, and understand with their heart, 
and should be converted, and I should heal them. 

28 Be it known therefore unto you, that the salvation 
of God is sent unto the z Gentiles, and that they will 
hear it. 

2^ And when he had said these words, the Jews de- 
parted, and had great reasoning among themselves. 

30 TT And Paul dwelt two whole years in his own 
hired house, and received all that came in unto him, 

31 Preaching a the kingdom of God, and teaching 
those things which concern the Lord Jesus Christ, 
with all confidence, no man forbidding him. 

Ver. 25. Well spake the Holy Ghost, &c— This passage from Isa. vi. 9, 10, 
is quoted in the New Testament oftener than any other — six times ; namely, 
in each of the gospels, here, and in ch. xi. 8 ; yet in such variety of expression, 
as plainly proves the apostles did not confine themselves exactly either to the 
words of the original, (Hebrew,) or the Greek version. 

Ver. 30. In his own hired house. — " Lardner proves fromUlpian, that the 
proconsul was to judge whether a person under accusation was to be thrown 
into prison, or delivered to a soldier to keep, or committed to sureties, or trust- 
ed on his parole of honour. It appears from hence, that the persecution of 
Christians at Rome was not then begun ; and perhaps Paul's friends in Nero's 
family, (Phil. iv. 22,) used their interest with the Emperor to procure him this 
liberty."— Doddridge. 

Much of Paul's time was also occupied in corresponding ; and at the end of 
two years, it is highly probable he was set at liberty. Whether he went again 
into the East, is doubtful ; but Clement of Rome (in his first epistle) expressly 
says, that he preached in the West to its utmost bounds, w r hich must include 
Spain : and Theodoret adds, that he went to the islands of the sea, of which 
Britain is understood to be one : and there is the best authority to believe that, 
after this, he returned to Rome, where, according to primitive tradition, he 
was beheaded by order of Nero, A. D. 66, at Aquce Salvia, three miles from 
Rome, and interred in the Via Ostensis, two miles from the city, where Con- 
stantine erected a church. 

CONCLUDING REMARKS ON THE BOOK OF ACTS. 

[The Acts of the Apostles is a most valuable portion of Divine Revelation ; 
and, independently of its universal reception in the Christian Church as an 
authentic and inspired production, it bears the most satisfactorv internal evi- 
dence of its authenticity and truth. It is not a made up history : the language 
and manner of every speaker are different ; and the same speaker is different 
in his manner according to the audience he addresses. St. Luke's long attend 
ance upon St. Paul, and his having been an eye-witness of many of the facts 
which he has recorded, independently of his divine inspiration, render him a most 
respectable and credible historian ; and his medical knowledge, for he is allow- 
ed to have been a physician, enabled him both to form a proper judgment of the 
miraculous cures which were performed by St. Paul, and to give an authentic 
and circumstantial detail of them. The plainness and simpl city of the nar- 
rative are also strong circumstances in its favour. The writer evidently appears 
to have been very honest and impartial ; and to have set down, very fairly, the 
objections which were made to Christianity, both by Jews and Heathens, and 
the reflections which were cast upon it, and upon its first preachers. He has 
likewise, with a just and honest freedom, mentioned the weaknesses, faults, 
and prejudices, both of the Apostles and their converts. There is also a great 
and remarkable harmony between the occasional hints dispersed throughout 



1404 



ACTS. 



St. Paul's epistles, and this history ; so that the Acts is the best clue to guide 
us in studying the Epistles of that Apostle. The other parts of the New Testa- 
ment are likewise in perfect unison with this history, and tend greatly to con- 
firm it ; and the doctrines and principles are every where the same. The Gos- 
pels close with a reference to those things recorded in the Acts, particularly 
the promise of the Holy Spirit, which we know from this history, was poured 
out by Christ upon his disciples after his ascension ; and the Epistles of the 
other Apostles, as well as those of St. Paul, plainly suppose, that these facts 
had actually occurred which are related in the Acts of the Apostles. So that 
the history of the Acts is one of the most important parts of the Sacred His- 
tory ; for, without it, neither the Gospels nor Epistles could have been so clearly 
understood ; but, by the aid of it, the whole scheme of the Christian Revelation 
is set before us in a clear and easy view. Lastly, even Che incidental circum- 
stances mentioned by St. Luke, correspond so exactly, and without any pre- 
vious view of such correspondence, with the accounts of (he best ancient his- 
torians, both Jews and Heathens, that no person who had forged such a history 
in later ages, could have had the same external confirmation ; but lie must 
have betrayed himself by alluding to some customs or opinions which have 
since sprung up, or by misrepresenting some circumstance, or using some 
phrase or expression not then in use. The plea of forgery, Iherefore, in later 
ages, cannot be allowed ; and, if St. Luke had published his history at so early 
a period, when some of the Apostles, and many other persons concerned in the 
transactions, were alive, and his account had not been true, he would have ex- 
posed himself to an easy confutation, and certain infamy. Since, therefore, the 
Acts of the Apostles are in themselves consistent and uniform ; the incidental 
relations agreeable to the best historians that have come down to us ; and the 
main facts, supported and confirmed by the other books of the New Testament, 
as well as by the unanimous testimony of the ancient fathers, we may justly 
conclude, that if any history of former tunes deserves credit, the Acts of the 
Apostles ought to be received and credited ; and, if the history of the Acts of 
the Apostles be true, Christianity cannot be false.] — Bagster. 



TABLE OF ST. PAUL'S APOSTOLIC JOURNEYS. 

Various opinions are entertained as to the precise number of journeys per- 
formed by the Apostle to the Gentiles. The accompanying table however, 
taken from Wilbur's Reference Bible, will greatly help the student, to trace 
out the extended missions accomplished by this indefatigable Missionary in 
the short space of about 24 years, at a period when few facilities were found 
for passing from place to place. 



First Journey, 

A. D. 44 to 

A. D. 43. 



Antioch in Sy- 
ria 

Seleucia 

Sal amis 

Paphos 

Perga in Pam- 
phylia 

Antioch in Pi- 
sidia 

Iconium 

Lystra 

Derbe 

Lystra 

Iconium 

Pisidia 

Perga 

Attalia 

Antioch in Sy- 
ria 

Phenicia 

Samaria 

Jerusalem 

Antioch in Sy- 
ria 



Second Journey, 

A. D. 50 to 

A. D. 54. 



Rest of Syria 
Cilicia 
Derbe 
Lystra 
Iconium 
Phrygia 
Galatia 
Troas 

Samothracia 
Neapolis 
Philippi 
Amphipolis 
Apollonia 
Thessalonica 
Berea 
Athens 
Corinth 
Cenchrea 
Ephesus 
Cesarea 
Jerusalem 
! Antioch in Sy- 



Tliird. Journey, 

A. D. 54 to 

A. D. 53. 



na 



\ 



Galatia 

Phrygia 

Ephesus 

Troas 

Macedonia 

Greece 

Corinth 

Macedonia .. 

Philippi 

Troas 

Assos 

Mitylene Isl- 
and 

Chios Island 

Samos Island 
'Trogy Ilium 

Miletus in Asia 

Coos Island 

Rhodes Island 

Patara in Ly- 
cia 

Tyre 

Ptolemais 

Cesarea 

Jerusalem 



Fourth Journey, 


Fifth Jo urn 


A. D. 60 to 


A. D. 64 tc 


A. D. 64. 


A. D. &* 


Antipatris 


Colosse 


Cesarea 


Philippi 


Sidon 


Nicopolis 


Myra 


Epirus 


Near Salmone 


Corinth 


Fair Havens 


Troas 


Melite Island 


Miletumin 


Syracuse 


Crete 


Rhegium 


Rome 


Puteoli 




Appii Forum 




Three Taverns 




Rome 




Italy 




Spain, only in- 




tended 




Crete 




Jerusalem 




Antioch in Sy- 




rm 





J 



INTRODUCTION TO THE EPISTLES OF ST. PAUL. 



Having gone through the historical books of the New Testament, what re- 
main (except the last) are Epistolary ; and by far the larger part of these, 
were written by the Apostle to the Gentiles. The Epistles, especially Paul's, 
being addressed to persons or societies already initiated into the principles of 
Christianity, enter more deeply into the distinguishing doctrines of the Gospel, 
and the controversies which in that early age were raised thereon, and parti- 
cularly by Jewish converts, who were extremely loth to relax their prejudices 
in favour of the Jewish institutions. 

Much has been said for and against Paul's style. Dr. Macknight, who ob- 
jects to some of the strong language 01 the learned Beza, still admits that it 
contains beauties of the highest character, and passages to which it would be 
difficult to find any of superior merit among the most admired classical writers 
of Greece and Rome. 

11 Paul," says Mr. Locke, "is full of the matter he treats ; and writes with 
warmth, which usually neglects method, and those partitions and pauses 
which men, educated in the schools of rhetoricians, usually observe." It must 
he remembered that Paul's object was not to advance his own fame as a 
writer, but the glory of his Saviour: that classical writers did not always fur- 
nish words or phrases sufficient to explain the mysteries of the Gospel : that 
the connexion between the New and Old Testaments often led him necessarily 
to adopt Hebrew allusions, terms, and phrases, which, though they may be 
considered as blemishes in Greek composition, form some of his chief beauties 
as a Christian teacher ; and wo be to them who hang the perishing garlands 
of human eloquence on the cross of Christ, thereby in any degree to hide him 
from our view. 

The Epistle to the Hebrews, though it does not bear the author's name, is 
now universally ascribed to St. Paul, and was written from Italy, and proba- 
bly from Rome, in the years 62 or 63. This, with the Epistles to the Romans 
and Galatians. are perhaps the most difficult to explain, a3 referring frequently 
to the prophetic writings and to Jewish literature. 

We shall only here add, that in addition to Doddridge and other Expositors 
of the New Testament, we shall, throughout the Apostolical Epistles, carefully 
compare them with the popular versions ("New Translations and Commen- 
taries") of Macknight and Boothroyd, and pay a particular attention to those 
writers whe have devoted their attention to single Epistles only. 

TABLE OF ST. PAUL'S EPISTLES. 



Order of 
the Buoks 


To whom written. 


Where written. 


When written. 




o 

fcJO 


o 

** o . 

§P32 

* * 3 


o 

is 

o 


ja 

s 

u 

s 


CD 

C 
Ih 

O 

s 


1-4 — 


u 

o 




lie 


Pis 


o 

c 


s 


M 


< 
5 




< 


-*2i 


M 


c 

to* 


1 


To the Romans. 


Corinth. 


Corinth. 


A. D. 60 


A. B. 57 or 8 


2 


4 


1st to the Corinthian* 


Philippi. 


Ephesus. 


59 


57 


3 


6 


2d to the Corinthians. 


Philippi. 


Macedonia, 
perhaps Philippi. 


60 


58 


4 


3 


To the Galatians. 


Rome. 


Corinth. 


58 


52 or 3 


5 


7 


To the Ephesians. 


Rome. 


Rome. 


64 


61 


6 


8 


To the Philippians. 


Rome. 


Rome. 


64 


62or3 


7 


9 


To the Colossians. 


Rome. 


Rome. 


64 


62 


8 


1 


1st to the Thessalonians. 


Athens. 


Corinth. 


54 


52 


9 


2 


2d to the Thessalonians. 


Athens. 


Corinth. 


54 


52 


10 


12 


1st to Timothy. 


Lacdicea. 


Macedonia. 


65 


64 


11 


14 


2il to Timothy. 


Rome. 


Rome. 


66 


65 


12 


13 


To Titus. 


Nicopolis. 


Macedonia. 


65 


64 


13 


10 


To Philemon. 


Rome. 


Rome. 


64 


62 or* 


14 


11 


To the Hebrews. 


Italy. 


perhaps Rome. 


64 


62or3 



Considerable additional interest will be felt in the Epistles of Paul, by simply 
reading them in the chronological order in which they were written. The above 
j table gives that order, according to the best information which at so late a 
period can be collected. A knowledge of the place from whence the letter v\ as 
written, also the occasion which called it forth, throw much light upon its 
contents The place is named in the table, and the occasion, when known, 
will be found either in the introductory remarks or the notes. 



408 ROMANS, I. 



THE EPISTLE OF PAUL THE APOSTLE TO THE 

ROMANS. 



[That St. Paul was tne author of the Epistle to the Romans Is proveu, not 
only by the whole current of Christian antiquity, but by the most satisfactory 
internal evidence. We find that it was dictated by the Apostle in the Greek 
language to his amanuensis Tertius, (ch. xvi. 22,) and was foi warded to the 
Church at Rome by Phtebe, a deaconess of Cenchrea, a port of Corinih, (ch. 
xvi. 1.) It is farther evident that it was written from that city, from his men- 
tioning Gains with whom he lodged at Corinth, (ch. xvi. 23. 1 Co. i. 14,) as 
well as Erastus the chamberlain of that city, (2 Tim. iv. 20.) It also appears 
that it was written there, at the time that the Apostle was preparing to take 
the contributions of the churches to Jerusalem, (ch. xv. 25 — 27;) and conse- 
quently, the most probable date assigned to this Epistle is A. D. 58, which is 
supported by Bishop Tomline, Lardner, Lord Barrington, Benson, and 
others. It is not certain at what time, or by whom, the gospel was first 
preached at Rome ; but it has been conjectured, with much probability, that it 
was carried thither by some of the Jews who were converted on the day of 
Pentecost. (Ac. ii. 10.) St. Paul himself had not yet visited that city ; but 
being made fully acquainted with the circumstances of the church there by^ 
Aquila and Priscilla, (ch. xvi. 3,) he deemed it proper to adopt this method of 
establishing believers in the faith, and of giving them such a comprehensive 
view of the Christian religion, as might guard them against the insinuations 
of false teachers of various descriptions.] — Bagster. 



A. M. cir. 

4062. 

A. D. cir. 

58. 



a Ac.27.23. 

b Ac.9.15. 

1 Co. 1.1. 
c Ac. 13 2. 

Gal. 15. 

d Ps.89.36. 

e deter' 
mined. 

f Ac.13.33, 
34. 
Re.l.!8. 

g He.9.14. 



CHAPTER I. 

1 Paul commendeth his calling to the Romans, 9 and his desire to come to them. 
16 What his gospel is, and the righteousness which it showeth. 18 God is 
angry with all manner of sin. 21 What were the sins of the Gentiles. 

PAUL, a servant of a Jesus Christ, called ^to be an 
apostle, separated c unto the gospel of God, 

2 (Which he had promised afore by his prophets in 
the holy scriptures,) 

3 Concerning his Son Jesus Christ our Lord, which 
was made <* of the seed of David according to the 
flesh ; 

4 And e declared f to be the Son of God with power, 
according to the s spirit of holiness, by the resurrec- 
tion from the dead : 



Chap. I. Ver. 1. Paul, &c. — It was anciently the practice to prefix the 
name, instead of subscribing it at the end of letters, as is now customary. 
— -Called to be an apostle. — Paul not being converted till after the death of 
Jesus, the judaizing teachers were ready to dispute his title to be an apostle, 
which seems to be the reason of his so constantly insisting on the heavenly 
vision, wherein he was called by Christ himself to the apostleship. See Acts 
xxvi. 16—18. 

Ver. 3, 4. Concerning his Son, &c— Prof Stuart renders these verses— 
" Concerning his Son, who was of the seed of David as to the flesh, and was 
constituted the Son of God with power as to his holy spiritual nature, after 
the resurrection from the dead, Jesus Christ our Lord, by whom," &c. 

Ver. 4. And declared. — Doddridge, " determinated marked out." Booth- 
royd, "proved to be the Son of God with power." Cox, "powerfully de- 
monstrated," &c. The spirit of holiness— {ok Holy Spirit.) Doddridge 

says, " It seems to me so little agreeable to the style of Scripture in general, 
to call the divine nature of Christ the spirit of holiness, (or the Holy Spirit,) 
that, highly as I esteem the many learned and accurate commentators who 
have given it this turn, I rather refer it to the operation of the Spirit of God in 
the production of Christ's body, by which means the opposition between " ac- 
cording to the flesh," and " according to the spirit," will be preserved ; the 
one referring to the materials acted upon, the other to the divine and mira- 
culous agent. See Luke i. 35. By the resurrection. — Macknight, " By 

(his) resurrection." 



I 



$3\ 



i 



M 



o c, \ I 



m 



-_ 



m 
p~ 



m 



31 



1 



407 

cir. 

i 
i* 

cir. 

i the 
ence 
ith. 

7. 
26. 

1.2. 
4.7. 

1.3, 
1.2. 

19. 
7.23. 

n. 

.3.10. 

15. 

23,32 

29. 

i. 

1.1. 

.9.16. 

3.38. 
1.8. 

3.29. 
.1.18. 

16.16. 

5.26. 

1,55. 

.2.4. 

)iijal 
lence 

>d an 
erely 
ailed 

iraan 

See 

, saj r s 

now- 

our 
ge. 

r the 
dtli," 

stOVV- 

1 live 
orres- 
faith, 
d his 






yv* 




'" 



-<■■ - A/„, ■ „-„„„,. 
















■,1 foam 

' r2 






..«<i 
/--* 



..." 






.CVzanaZO 












hi 






1 %«-K tsy-.n.,,,,'-"'-"'""-/. 

i 






-,/7'ipiim- ■V-^^ ; -V/^ 









ST"* V 



•A\? 







1 

&&m^i » h - , < . 



a 






*4 



i WiSi: 







406 



[T 
only 
inte'i 
langi 
Chut 
xvi. 
tioni 
well 
that 
the c 
quen 
supp 
othei 
preat 
was 
Pent 
beinj 
Aqui 
estal 
view 
of fa 



A. \ 

40 

A. E 

5 

a Ac. 

b Ac. 

1C 
c Ac. 

Ga. 

dPs.: 

e dett 
mir 

f Ac. 
34. 
Re. 

gHe. 

Ci 

nami 

( 

Jesus 
whic 
visioi 
xxvi. 

Ve 
"Co 
ronsi 
the r< 

Ve; 
royd 
mons 
says, 
to ca 
that, 
have 
the p 
cordi 
one r 
culou 
(his) 



ROMANS, I. 



407 



5 By whom we have received grace and apostleship, 
{■for i obedience to the faith among all nations, for 
his name : 

6 Among whom are ye also the called of Jesus 
Christ: 

7 To all that be in Rome, beloved of God, called )to 
be saints : Grace k to you and peace from God our 
Father, and the Lord Jesus Christ. 

8 First, I thank my God through Jesus Christ for 
you all, that your faith l is spoken of throughout the 
whole world. 

9 For God is my witness, whom m I serve n with my 
spirit in the gospel of his Son, that without ceasing 
°I make mention of you always in my prayers ; 

10 Making request, if by any means now at length I 
might have a prosperous journey by P the will of God 
to come unto you. 

11 For nl long to see you, that r I may impart unto 
you some spiritual gift, to the end ye may be esta- 
blished ; 

"12 That is, that I may be comforted together s with 
you by the mutual t faith both of you and me. 

13 Now I would not have you ignorant, brethren, 
that oftentimes I purposed to come unto you, (but was 
let hitherto,) that I might have some fruit s among 
you also, even as among other Gentiles. 

14 I am "debtor both to the Greeks, and to the Bar- 
barians ; both to the wise, and to the unwise. 

15 So, as much as in me is, I am ready to preach 
the gospel to you that are at Rome also. 

16 For I am not ashamed v of the gospel of Christ : 
for it is the power w of God unto salvation to every 
one that x believeth; to y the Jew first, and also to 
the Greek. 

17 For therein z is the righteousness of God revealed 
from faith to faith : as it is a written, The just shall 
live by faith. 



A. M. cir. 

4062. 

A D. r.ir. 

58 



h or, to tfa 
obedie nee 
of faith. 

i Ac. 6.7. 
c 16.26. 

j lCo.1.2. 

1 Th.4.7. 

k 1 Co.1.3, 
&c. 
2Pe.l.2. 

] c.16.19. 

m Ac.27.23. 
n or, in. 
o 1 Th.3.10. 
p Ja.4.15. 
q c. 15.23,32 
r c.15.29. 
s or, in. 
t 2Pe.l.l. 
u 1 Co. 9. 16. 

v Ma. 8. 38. 

2 Ti. 1.8. 

wJe.23.29. 
1 Co. 1.18. 

x Ma. 16. 16. 

y Ac. 3.26. 
z c.3.21,25. 
a Hab.2.4. 



Vcr. b 
mission." 



Grace and apostleship.— Doddridge, " Grace and an aposto)isal 
For obedience to the faith.— " In order to promote the obedience 



of faith."— Prof. Stuart. 
Ver. 7. Called to be saints. — As in ver. 



1. Paul is not said to be " called an 



apostle," but " called to be" one : so here, these Romans are not merely 
called saints, but " called" by the grace of God " to be such ;"— " the called 
of Chrint Jesus." See chap. viii. 30. 

Ver. 8. Throughout the whole world— i. e. throughout the whole Roman 
Empire. See note, Luke ii. 1. 

Ver. 11. Some spiritual gift.— This refers probably to a miraculous gift. See 
1 Co. xii. 1—9; xiv. 1, 12. 

Ver. 12. By the mutual faith both of you and me. A pious soul, says 

Calvin, refuses not to seek confirmation even from mere beginners in know- 
ledge. There is none so poor in the church of Christ, that he cannot add to our 
stores. We are hindered by pride from availing ouisoivcs of this advantage. 

Ver. 13. But loas let—\. e. hindered. 

Ver. 16. For it is.— Cox, Boothroyd, &c. "Because it is," &c. 
t Ver. 17. For therein is the righteousness, &c.—Macknight, " For the 
righteousness of God by faith is revealed in it, in order to (produce) faith," 
&c. The righteousness of God is the justification or pardoning mercy bestow- 
ed on sinners who are under the curse of the divine law. The just shall live 

by faith.— This appears to be quoted from Hab. ii. 4, and very neaily corres- 
ponds with the reading of the LXX. To "live by" (or "from," Gr. eh) faith, 
lmpli ,s, that the righteous, (or justified) man derives his safety here, and his 
salvation Hereafter, from his faith in God. 



408 



ROMANS, I. 



A. M. cir. 

4062. 
A. D. cir. 

58. 



b Ep.5.6. 



c or. to 

them. 



d Jn.l.a 



e Ps.19.1, 



f or, that 
they may 
be. 



g Je.2.5. 
Ep.4.17, 
18. 



h Je.8.8,9. 



i Is. 40. 18, 
26. 
Ez.8.10. 



J Ps.81.12. 
2Th.2.1l. 



k Am. 2. 4. 
I OT,ratker. 



mEp.5.12. 
Jude 10. 



18 For the wrath b of God is revealed from heaven 
against all ungodliness and unrighteousness of men, 
who hold the truth in unrighteousness ; 

19 Because that which may be known of God is 
manifest c in them; for d God hath showed it unto 
them. 

20 For the invisible things of him from the creation 
of the world are clearly seen, being understood by 
the things e that are made, even his eternal power 
and Godhead; f so that they are without excuse : 

21 Because that, when they knew God, they glorifi- 
ed him not as God, neither were thankful; but be- 
came s vain in their imaginations, and their foolish 
heart was darkened. 

22 Professing themselves to be wise, they h became 
fools, 

23 And changed the glory of the uncorruptible 
God into an image i made like to corruptible man, 
and to birds, and four-footed beasts, and creeping 
things. 

24 Wherefore God also gave J them up to un clean- 
ness through the lusts of their own hearts, to dis- 
honour their own bodies between themselves : 

25 Who changed the truth of God k into a lie, and 
worshipped and served the creature I more than the 
Creator, who is blessed for ever. Amen. 

26 For this cause God gave them up unto vile m affec- 
tions : for even their women did change the natural 
use into that which is against nature : 

27 And likewise also the men, leaving the natural 
use of the woman, burned in their lust one toward 
another; men with men working that which is un- 
seemly, and receiving in themselves that recompense 
of their error which was meet. 



I 



Ver. 18. Wrath of God.— The wrath of God is that feeling or affection in him , 
which moves him to look on sin with disapprobation, and to punish it when 

connected with impenitence. Who hold, the truth. — The original verb 

means either to gain hold, or to keep hold ; and the latter, sometimes in the 
sense of keeping back, or withholding. 2 Thes. ii. 6, 7. See Parlchurst in 
Katecho. The heathen did retain, in the works of nature, a sufficient, proof 
of the Divine Providence to render their infidelity inexcusable, and still more 
so their vices ; and those vices also did withhold, or restrain the progress of 
the truth. Doddridge, "restrain." Macknight," confine." " Whohinderthe 
truth by unrighteousness."— Prof. Stuart. The Apostle here particularly de- 
signates the heathen as.hindering the truth by unrighteousness. 

Ver. 19. In them.—Macknight, " among them." So Doddridge. 

Ver. 20. The invisible, &.c.—Macknight, " His invisible things, even his 
eternal power," &c. " God," says Aristotle," who is invisible to every mortal, 
is seen by iiis works." 

Ver. 26—32. For this cause God gave them up, &c— Such being the cha- 
racter of the heathen world, it is evident they lie under the condemning sen- 
tence of the divine law — that they need a Saviour — that they need gratuitous 
pardon, and must perish unless such a provision is made for them. 

Ver. 26. Gave them up unto vilp- affections — " Those unnatural crimes, which 
are now considered most scandalous, and most severely punished when dis- 
covered, so far from being prohibited by the religion and laws of the heathen, 
were authorized in both, and avowedly practised by persons of the greatest 
celebrity among them."— Cox. See also Macknight. Many of the heathen 
philosophers represent virtue and vice as the mere c* matures of statute and 
custom ; or to use the words of Justin, they maintain, ' that there is nothing 
either virtuous or vicious, but that things are made good or evil merely by the 
force of opinion." 



-_-JJ 



ROMANS, II. 



40y 



A. M. cir. 

4062. 
A. /). cir. 

58. 



n or, to ac- 



know- 
ledge. 



o or, a 
mind void 
of judg- 
ment 



p or, unso- 
ciable. 



q or, con- 
sent with 
them. 



CHAP. r. 



28 And even as they did not like n to retain God in 
their knowledge, God gave them over to ° a reprobate 
mind, to do those things which are not conve- 
nient ; 

29 Being filled with all unrighteousness, fornication, 
wickedness, covetousness, maliciousness; full of 
envy, murder, debate, deceit, malignity ; whisperers, 

30 Backbiters, haters of God, despiteful, proud, 
boasters, inventors of evil things, disobedient to 
parents, 

31 Without understanding, covenant-breakers, Pwith- 
out natural affection, implacable, unmerciful : 

32 Who, knowing the judgment of God, that they 
which commit such things are worthy of death, not 
only do the same, but q have pleasure in them that 
dc them. 

CHAPTER II. 

I They that sin, though they condemn it in others, cannot excuse themselves, 
6 and much less escape the judgment of God, 9 whether ihey be Jews or Gen- 
tiles. 14 The Gentiles cannot escape, 17 nor yet the Jews, 25 whom their 
circumcision shall not profit, if they keep not the law. 

THEREFORE thou art inexcusable, O man, who- 
soever thou art that judgest : for a wherein thou 
judgest another, thou condemnest thyself; for thou 
that judgest doest the same things. 

2 But we are sure that the judgment of God is ac- 
cording to truth against ihem which commit such 
things. 

3 And thinkest thou this, O man, that judgest them 
which do such things, and doest the same, that thoy 
shalt escape the judgment of God 1 

4 Or despisest thou the riches b of his goodness and 
c forbearance and <J long-suffering; not knowing that 
the goodness of God leadeth e thee to repentance? 

5 But after thy hardness and impenitent heart trea- 

Ver. 28. Things not convenient.—" A figure of speech, intimating the most 
detestahle crimes." — Cox. 

Ver. 30. Inventors of evil things— That is, prohably, of false and scandalous 
reports, agreeing with the preceding articles — " Backbiters," &c. 

Ver. 31. Without natural affection— This is supposed to refer particularly 
to the Stoics. 

Ver. 32. Have pleasure in them that do them.— 11 To behold vice with com- 
placency, is the last stage of a degenerate mind." — Cox. Paul considers this 
as the very climax of all the charges that he had to bring against the heathen, 
that they not only plunged into acts of wickedness, but had given their more 
deliberate approbation to such doings.— Prof. Stuart. 

Chap. II. Ver. l. Therefore.— This word here has been the subject ofmuch dis- 
cussion, from the difficulty of showing how it stands connected as an illative 
particle, with the preceding discourse. " The connexion," says Prof. Stuart, 
1 appears to be this : Since it will be conceded, that those who know the ordi- 
nances of God, against such vices as have been named, and still practise them, 
and applaud others for doing so, are worthy of punishment ; it follows, there- 
fore, that all who are so enlightened as to disapprove of such crimes, and who 
atill commit them, are even yet more worthy of punishment." 

Ver. 2. The judgment.— Macknight, " The sentence ;" i. e. the judgment 
pronounced. Compare chap. v. 16. Chrysostoyn thus paraphrases this verse : 
' Thou hast not escaped thine own condemnation, and shalt thou escape that 
of God?" 

Ver. 4. Or despisest thou.— Macknight, "Dost thou misconstruct?" Hut 
Doddridge, Cox, and Boothroyd, prefer the common rendering. 

Ver. 5. Hardness and impenitent.— Macknight, " Obdurate and impeni- 

tent." Revelation of the righteous, &c— When God's righteous judgment 

ahall be revealed— i. e. in the great day of judgment.— Stuart. 

as 



a 2Sa.l2.*. 
7. 



b c.9.23. 



c Is.63.7, 

&c. 



d Jo.4.2. 
e Is. 30. 18. 



410 



ROMANS, II. 



A. M. cir. 

4062 
A. D. cir. 

58. 

f De.32.31. 

g Ec.12.J4 

h Pr.24 i2 
Mat. 16.21 
Re.20.12. 

lTi.6.3,4 

j 2Th.l.8 

k or, Greek. 

I lPe.1.7. 
m or, Greek. 

n De.10.17. 
2Ch.l9.7. 
Ga.6.7,8. 
lPe.1.17. 

o Ja.1.22.. 
25. 

p lCo.11.14 

q or, the 
conscience 
witness- 
ing with 
them. 

r or, be- 
tween 
them- 
selves. 

s La. 8. 17. 

t c. 16.25. 



surest f up unto thyself wrath against the day of 
g" wrath and revelation of the righteous judgment of 
God ; 

6 Who h will render to every man according to his 
deeds : 

7 To them who by patient continuance in well do- 
ing seek for glory and honour and immortality, eter- 
nal life : 

8 But unto them that are i contentious, and j do not 
obey the truth, but obey unrighteousness, indignation 
and wrath, 

9 Tribulation and anguish, upon every soul of man 
that doeth evil, of the Jew first, and also of the k Gentile; 

10 But i glory, honour, and peace, to every man that 
worketh good, to the Jew first, and also to the m Gen- 
tile : 

11 For n there is no respect of persons with God. 

12 For as many as have sinned without law shall 
also perish without law : and as many as have sinned 
in the law shall be judged by the law; 

13 (For ° not the Hearers of the law are just before 
God, but the doers of the law shall be justified. 

14 For when the Gentiles, which have not the law, 
do by nature the things contained in the law, these, 
having not the law, are a law p unto themselves ; 

15 Which show the work of the law written in their 
hearts. <i their conscience also bearing witness, and 
their thoughts r the mean while accusing or else ex- 
cusing one another ;) 

16 In the day when God shall judge the secrets s of 
men by Jesus Christ according to my t gospel. 



Ver. 6. His deeds.— Doddridge, "His works." This word, "works," 
should be preserved throughout, on account of the argument founded on it. 

Ver. 8. Them that are contentious. — Gr. "Are of contentions." Dodd- 
ridge, " Children of Contention," which preserves the Hebrew idiom. 

Ver. 12. Without law .—Doddridge and Boothroyd underst'ip-i this of" the 
law of Moses ;" Macknight and Cox, of divine revelation gtr orally ; but we 
must remember, that at this time (A. D. 60,) scarcely any cf the New Testa- 
ment was published. Sinned in.— Doddridge, &c, " wic^r the law." 

Ver. 13. For not the hearers, &c. — Not those who merely enjoy the externa' 
privilege of a revelation have any just claim to divine ar-iNobation ; it is onlj 
those who obey the precepts of such a revelation who La.^e any ground to ex 

pect this.— Stuart. The doers of the laiu shall be jactijied.— This is th< 

evi 



■The doers of the laiu shall be j dctified.— This is 
first time the important term "justified," occurs in thb epistle : and it is 
dently used in a forensic sense, referring to a judicial sentence, as in Mat. xi« 
37.—" If a Jew sinned in respect of any of the prerf p'cs [of the Mosaic law. 
and did not offer the prescribed sacrifice, he could not oe acquitted or justified. 
Boothroyd. 

Ver. 14. For when the Gentiles.— Thus the voice of conscience, whvh 
proceeds from a moral feeling of dislike or apprj'jation, and the judgir»Mit j 
of the rnind when it examines the nature of actons, unite in testify?!)*?, hat I 
what the moral law of God requires, is impressed in some good mea^ine on ' 
the hearts even of the heathen. — Prof. Stuart. 

Ver. 15. Their thoughts the mean while, &c— Doddridge, " Their mutual 
reasonings among themselves, accusing or defending," &c. 

Ver. 16. In the daij, &c. — Thi3 verse connects with verse 12, the three inter- 
vening verses (13, 14, and 15) being a parenthesis ; and the sense is. that " In 
the day of judgment, the heathen who sinned against the light of nature, and 
their own consciences, will be thereby judged ; but the Jews, who had been 
favoured with a written revelation by Moses and the prophets, will be subject- 
ed to a severe scrutiny, according to their obedience or disobedience to it."— — 
According to ?ny gospel.—" Not any written go3pe< or history of Jesus Christ, 
bu* the doctrine of the gospel, which had been prew bed by Paul." 



ROMANS, II. 



411 



17 Behold, thou u art called a Jew, and restest in the 
.aw, and makest thy boast of God, 

18 And kno west v his will, and w approvest x the things 
that are more excellent, being instructed out of the 
law ; 

19 And art confident that thou thyself art a guide of 
the blind, a light of them which are in darkness, 

20 An instructer of the foolish, a teacher of babes, 
which hast the form > T of knowledge and of the truth 
in the law. 

21 Thou z therefore which teachest another, teach- 
est thou not thyself? thou that preachest a man should 
not steal, dost thou steal ? 

22 Thou that sayest a man should not commit adul- 
tery, dost thou commit adultery ? thou that abhorrest 
idols, dost thou commit sacrilege ? 

23 Thou that makest thy boast of the law, through 
breaking the law dishonourest thou God ? 

24 For the name of God is blasphemed among the 
Gentiles through you, as it is a written. 

25 For circumcision verily profiteth, if thou keep the 
Jaw : but b if thou be a breaker of the law, thy cir- 
cumcision is made uncircumcision. 

26 Therefore if c the uncircumcision keep the right- 
eousness of the law, shall not his uncircumcision be 
counted for circumcision '] 

27 And shall not uncircumcision which is by nature, 
if it fulfil the law, d judge thee, who by the letter and 
circumcision dost transgress the law? 

28 For he e is not a Jew, which is one outwardly ; 
neither is that circumcision, which is outward in the 
flesh : 

29 But he is a Jew, which is one inwardly ; and 
circumcision is that of the f heart, in the spirit, and 
not in the letter ; whose praise = is not of men, but of 
God. 



A. M. cir. 

4C62. 
A. D. cir. 

58. 

u ver.28. 

v Ps.147.19, 

20. 

w or, tries 
the things 
that differ 

x Ph. 1.10. 



y 2 Ti.1.13. 
3.5. 



z Mat.23.3, 
&c. 



a EzrJ66.20, 
23. 



b Ga.5.3. 



c Ac. 10.34, 
35. 

d Mat. 12. 
41,42. 

e Mat. 3. 9. 
Jn.8.39. 
c.9.6,7. 
Ga.6 15. 
Re. 2. 9. 

f De. 10.16. 
30.6. 
Je.4.4. 
Phi.3.3. 
Col.2.11. 

g 2Co. 10.18 



Ver. 17. Called a Jew. — "Bearest the name of a Jew." Doddridge, Cox, 
&c. But Boothroyd, following Griesbach, reads, on the authority of some 
I MSS. and ancient versions, " But if thou be called a Jew, and rest in the law, 
and glory in God," &c. 

Ver. 19. A guide of the blind, &c— These are titles in which the Rabbies 
were used to glory, in reference to the Gentiles. 

Ver. 22. Thou that sayest.— Doddridge, "that preachest." So Cox. 

Dost thou commit sacrilege ?—Macknight, " rob temples." See Mai. iii. 8. 

Ver. 24. As it isioj'itten.—See 2 Sam. xii. 14. Isa. Iii. 5. 

Ver. 25. Is made (or becomes) uncircumcision — i. e. is rendered nugatory 
and useless. 

Ver. 26. Shall not his uncircumcision, &c. — That is, a Gentile who fears 
God shall be preferred far before a Jew who apostatizes from him. 

Ver. 27. The uncircumcision vjhich is by nature— i. e. which is natural 

to man. By the letter and circumcision— Macknight, " By the literal 

circumcision." — —Dost transgress the law. — Josephus, their own bistoricn, 
declares that there was not a more wicked nation under heaven than the Jews. 
And he afterwards adds, " I verily believe, that if the Romans had delayed to 
destroy these wicked wretches, their city would either have been swallowed up 
by the earth, or overwhelmed by the waters, or struck with fire from heaven, 
as another Sodom ; for it produced a far more impious generation than those 
who suffered such punishment." 

Ver. 29. But he is £ Jew— [Rabbi Lipman states, that, "faith does rot 
consist in circumcision, but in the heart. He who has not genuine faith is 
not a partaker of the Jewish circumcision ; but he who has genuine faith is a 
Jew, although not circumcised ;" agreeably to which is the maxim of the Tal- 



4i2 



ROMANS, III. 



A. M. cir. 

4062. 
A. D. cir. 

53. 



CHAP. 3, 



■ De.4.78. 



I 



?. c.LJ.16. 
llsA.ti. 



c Ps.51.4. 



d Job 8.3. 



e c.6.1,15. 



f charged. 



g Ps.14. 
Ps,53. 



tt Ps.5.9. 



i Ps.140.3. 



j Ps.10.7. 



CHAPTER III. 

1 The Jews' prerogative: 3 which they have not lost : 9 howheit the law con- 
vinceth them also of sin : 20 therefore no flesh is jiibtifiei by the law, .28 but 
all, without difference, by faith only : 31 and yet the law is not abolished. 

"V\7*HAT advantage then hath the Jew? or what 
* * profit is there of circumcision ? 

2 Much every way : chiefly, because that unto them 
a were committed the oracles of God. 

3 For what if b some did not believe? shall their 
unbelief make the faith of God without effect ? 

4 God forbid: yea, let God be true, but every man 
a liar; as it is c written, That thou mightest be justi- 
fied in thy sayings, andmightest overcome when thou 
art judged. 

5 But if our unrighteousness commend the righteous- 
ness of God. what shall we say? Is God unrighteous 
wild taketh vengeance? (I speak as a man.) 

6 God forbid : for then how d shall God judge the 
world? < 

7 For if the truth of God hath more abounded 
through my lie unto his glory ; why yet am I also 
judged as a sinner ? 

8 And not rather, (as we be slanderously reported, 
and as some affirm that we say,) Let * us do evil, 
that good may come? whose damnation is just. 

9 What then? are we better than they? No, in no 
wise : for we have before f proved both Jews and 
Gentiles, that they are all under sin ; 

10 As it is s written, There is none righteous, no, not 
one: 

11 There is none that understandeth, there is none 
that seeketh after God. 

12 They are all gone out of the way, they are to- 
gether become unprofitable; there is none that doeth 
good, no, not one. 

13 Their h throat is an open sepulchre ; with their 
tongues they have used deceit ; the poison i of asps 
is under their lips : 

14 Whose mouth j is full of cursing and bit'erness : 



mudists, " That the Jews sit in the inmost recesses of the heart."] -Bagster. 

Whose praise, &c. — The praise of the Jew, who is truly a Jf »v after the 

hidden or internal man, is not of men but of God. Man looketh on the out- 
ward appearance, but. God looketh on the heart. — Prof. Stuart. 

Chap. III. Ver. 3, Make the faith of Godioithout effect.— Dodd ridge, " Dis- 
annul the faith of God ;" which may mean either our faith in him, or his fidelity 
to us. Macknight and Cox prefer the latter. 

Ver. 4. Let God be true.— Let God be regarded as faithful, although all men 

should thereby be deemed guilty of unfaithfulness. Stuart. But every 

man— Or, " Though every man be," &c. Doddridge and Mocktiight. 

Ver. 5. Is God unrighteous wito taketh vengeance? — Doddridge.. Mack- 
night, &c. taking this to be the objection of a Jew, (as ver 1.) render the 
words, " Is not God unrighteous?" which version the lattet has shown the 
Greek will bear: but taking them as the words of the apostle, the negative 
must be omitted. 

Ver. 6. God forbid— Gr. " Let. it not be."— So ver. 4, and frequently. Muck- 
night, " By no means ;" and others, " Far be it." We confess the common 
rendering is more animated and pointed ; but we fear the introduction of 
God's name here and elsewhere, (when not in the original,) has occasioned too 
often a light and trifling use of the divine name. 

Ver. 8. Whose damnation.— Doddridge and Macknight, " Condemna- 
tion." 

Ver. 9. Proved.— Gr. " charged." 
r- ' — — » -- - — - - . • ) izrz 



ROMANS. III. 



413 



15 Their feet k are swift to shed blood : 

16 Destruction and misery are in their ways : 

17 And the way of peace have they not known : 

18 There i is no fear of God before their eyes.^ 

19 Now we know that what things soever the law 
saith, it saith to them who are under the lav/ : that 
every m mouth may be stopped, and all the world may 
become n guilty before God. 

20 Therefore ° by the deeds of the law there shall no 
flesh be justified in his sight : for by the law is the 
knowledge of sin. 

21 But now the righteousness of God without the 
law is manifested, being witnessed by the? law and 
the prophets ; 

22 Even the righteousness of God which is by faith 
3 of Jesus Christ unto all and upon all them that be- 
lieve : for there is no difference : 

23 For all r have sinned, and come short of the glory 
of God; 

24 Being justified freely by his grace through the 
redemption that is in Christ Jesus : 

25 Whom God hath s set forth to be a propitiation 
through faith in his blood, to declare his righteous- 
ness for the <■ remission of sins that are past, through 
the forbearance of God ; 

26 To declare, I say, at this time his righteousness : 
that u he might be just, and the justifier of him which 
believeth in Jesus. 

27 Where is boasting then 7 It is excluded. By 
whdt law ? of works ? Nay : but by the law of faith. 

28 Therefore we conclude that v a man is justified 
by faith without the deeds of the law. 

29 Ts he the God of the Jews only? is he not also of 
the Gentiles 1 Yes, of the Gentiles also : 

30 Seeing it is one God, which w shall justify the 
circumcision by faith, and uncircumcision through 
faith. 

31 Do we then make void the law through x faith 1 
God forbid : yea, we establish the law. 



A. M. cir. 

4062. 
A. D. cir. 

58. 



I 

k Is.59.7,8. i 

1 Ps.36.1. 

mPs.107.42. 

n or, sub- 
ject to the 
judgment 
of God. 

o Ps.143.2. 
t> Ac.22.26. 
q c.5.1, &c. 
r Ec.7.20. 



s or \j 'ore- 
ordained 



t or, pass- 
ing over. 



u Ac. 13. 38, 
39. 



v ver.20..22 
c.8.3. 
Ga.2.16. 



wGa.3.8,28 



x He. 10. 15, 
16. 



Ver. 15 — 17. Their feet, &c— i. e. they are ready and swift to engagein crimes of 
the highest degree ; destruction and misery attend their steps, i.e. wherever 
they go, they spread destruction and misery around them. The way of hap- 
piness they take no knowledge of, or they give no heed to what concerns their 
own true welfare, or that of others. — Stuart 

Ver. 19. Mliat the law saith.— Doddridge, This proves that the term 
" law" extends to the whole Scriptures of the Old Testament, as norjeof the 

passages here referred to are in the Pentateuch. Become guilty* before 

God. — Doddridge, " Stand convicted before God." 

Ver. 20. By the deeds.— Doddridge, " works." 

Ver. 23. Come short of the glory of God—i. e. have failed in rendering him 
that glory which is his due.— Doddridge. Beza says, it is an allusion to those 
who, in the Greek games, fell short of the goal. 

Ver. 25. Set forth.— Doddridge, "proposed." A pi'opitiat ion.— Mack- 
night, a " propitiatory," in allusion to the Jewish mercy seat, or propitiatory, 
which was the cover of the ark, whereon the Jewish high priest annually 
sprinkled blood. Heb. ix. 25. 

Ver. 26. That he might be just, &c— That is, that his justice might not be 
impeached in his justifying sinners through Christ. 

Ver. 27. The law of faith— \. e. the gospel. 

Ver. 31. Make void.— Doddridge, " set aside." Macknight, " Make use- 
less." 



35* 



414 



ROMANS, IV. 



CHAP. 4. 



a Mat3.a 



b c.3.27. 
1 Co. 1.29. 



c Ge.15.6. 



d ell. 6. 



e Hab.2.4. 



f Ps.32.1,2. 



g Ge.17.10, 
11. 



h Lu.19.9. 
Jn.8.33, 
&c 
Gai3.7,29. 



i Ge.17.4, 
&c 



A. M. 4062. CHAPTER IV. 

A. D. 53. I Abraham^ faith was imputed to him for righteousness, 10 before he was cir- 
cumcised. 13 By faith only he and his seed received the. promise. 16 Abra- 
ham is the father of all tliat believe. 24 Our faith also shall be imputed to us 
for righteousness. 

WHAT shall we then say that Abraham, our fa- 
ther a as pertaining to the flesh, hath found? 

2 For if Abraham were justified by works, he hath 
ichereof to glory ; but not b before God. • 

3 For what saith the c scripture ? Abraham believed 
God, and it was counted unto him for righteousness. 

4 Now to him that worketh *iis the reward not reck- 
oned of grace, but of debt. 

5 But to him that worketh not, but believeth on him 
that justifieth the ungodly, his faith e is counted for 
righteousness. 

6 Even as David also describeth the blessedness of 
the man, unto whom God imputeth righteousness 
without works, 

7 Saying, f Blessed are they whose iniquities are for- 
given, and whose sms are covered. 

8 Blessed is the man to whom the Lord will not im- 
pute sin. 

9 Cometh this blessedness then upon the circumcision 
only, or upon the uncircumcision also ? for we say that 
faith was reckoned to Abraham for righteousness. 

10 How was It then reckoned ? when he was in cir- 
cumcision, or in uncircumcision? Not in circumcision, 
but in uncircumcision. 

11 And o he received the sign of circumcision, a seal 
of the righteousness of the faith which he had yet be- 
in^ uncircumcised ; that he might be the father h of 
ah them that believe 3# though they be not circumcised; 
that righteousness might be imputed unto them also : 

12 And the father of circumcision to them who are 
not of the circumcision only, but who also walk in 
the steps of that faith of our father Abraham, which 
he had being yet uncircumcised. 

13 For the promise, that » he should be the heir of the 
world, teas not to Abrahapi, or to his Sted, through 
the law, but through the righteousness of faith. 

Chap. IV. Ver. 1. As pertaining- to the flesh, hath found?— Macknight, 
" obtained by the flesh." See Gal. iii. 3. Phil. iii. 3, 4. 

Ver. 3. It was counted. — " As the same verb frequently occurs in this chap- 
ter, (says Mr. Cox,) it seemed desirable always to translate it by the same 
word [reckoned,! instead of arbitrarily varying it, as in the authorized version, 
j where it is indifferently rendered, counted, reckoned, and imputed " 

Ver. 5. The ungodly.—" It is not here implied," says Mr. Cox, " that 
! they who are justified may continue in a state of ungodliness, (which would 
be completely in opposition to what the apostle states in a subsequent part of 
this Epistle ;) but merely that they had been ungodly, and consequently that 
their justification originated from the free mercy of God." 

Ver. 10. In uncircumcision— ■[" Faith was reckoned to Abraham for right- 
eousness," at least 14 years before he was circumcised ; the former having taken 
place some time before Ishmael's birth, at which time he was 86 years old, and 
the other when Ishmael was 13 years of age, and Abraham 99. t?ee Ge. xv. 5, 
6, 16 ; xvi. 1—3 ; xvii. 1, 23— 27. )—Bagster. 

Ver. 11. Seal— i. e. a full confirmation. " This seems an incontestable proof 
that circumcision was a seal of the covenant of grace, and not merely of tem- 
poral promises. " — Doddridge. 

Ver. 13. Heir of the world— Not personally, hut in hrs sctd, in whom all 
the nations of the earth should be blessed. 



J=3> 



ROMANS, V. 



415 



14 For if jthey which are of the law be heirs, faith 
is made void, and the promise made of none effect : 

15 Because the law k worketh wrath : for where no 
l law is, there is no transgression. 

16 Therefore it is of faith, that it might be by grace; 
to the end the promise might be sure to all the seed ; 
not to that only which is of the law, but to that also 
which is of the faith of Abraham ; who i3 the father 
of us allj 

17 (As it is written, m I have made thee a father of 
many nations,) n before him whom he believed, even 
God, who quickeneth ° the dead, and calleth those 
p things which be not as though they were. 

18 Who against hope believed in hope, that he might 
become the father of many nations, according to that 
which was spoken, <i So shall thy seed be. 

19 And being not weak in faith, he considered not 
his own body now dead, when he was about a hun- 
dred years old, neither yet the deadness r of Sarah's 
womb : 

20 He staggered not at the promise of God through 
unbelief; but was strong in faith, giving glory to God ; 

21 And being fully persuaded that, what he had pro- 
mised, he was s able also to perform. 

22 And therefore it was imputed to him for righteous- 
ness. 

23 Now i it was not written for his sake alone, that 
it w T as imputed to him ; 

24 But for us u also, to whom it shall be imputed, if 
we believe v on him tnat raised up Jesus our Lord from 
the dead ; 

25 Who was delivered w for our offences, and was 
raised x again for our justification. 

CHAPTER V. 

1 Being justified by faith, we have peace with God, 2 and joy in our hope, 
8 that since we were reconciled by his blood, when we were enemies, 10 we 
shall much more be saved being reconciled. 12 As sin and death came by 
Adam, 17 so much more righteousness and life by Jesus Christ. 20 Where 
sin abounded, grace did superabound. 

r PHEREFORE a being justified by faith, we have 
-*- peace with God through our Lord Jesus Christ : [ 



A. M. 4062. 
A. D. 53. 


j Ga.3.18. 


k c.5.20. 


! Un.3.4. 


srGe.17.5. 



n like unto. 

o Ep.2.1,5. 

p 1 Co.1.28. 
lPe2.10. 

q Ge.15.5. 

r He. 11. 11. 

s Ge.18.14. 
Lu.1.37, 
45. 
He. 11. 19. 

t c.15.4. 
lCo.10.11 

u Ac. 2. 39. 

v Ma. 16. 16. 
Jn.3.14.. 
16. 

w Is. 53.5,6. 
2 Co. 5. 21. 
He. 9.28. 
1 Pe.2.24. 
Re. 1.5 

x lCo.15.17 
lPe.1.21. 



CHAP. 5. 

a Is. 32. 17. 
Ep.2.14. 
Ccl.1.20. 



Ver. 14. They which are of the laio—i. e. they who seek salvation by the 
law, and not by faith, are not the cbildren of Abraham's faith, nor heirs with 
him of the same promises. See Heb. xi. 9. 

Ver. 15. Where no law is. — [When no law, or rule of duty, is enacted and 
acknowledged, there is no transgression, and consequently no punishment. 
" Nomos," says Bishop Middleton, " is used by St. Paul, of every rule of life, 
of every revelation, especially of the Mosaic law. Our English version, by 
having almost constantly said the law, whatever be the meaning of nomas 
in the original, has made this most difficult epistle still more obscure." When 
without the article, it is commonly used for law in general, when with the 
article, of the Mosaic law.] — Bagster. 

Ver. 16. The father of us all— That is, of believing Gentiles, as well as 
Jews. 

Ver. 17. Before— Roothroyd, " In the sight of." So Macknight. Calleth 

those things which be not—\. o. do not yet exist — as though they were. — To 
him wIk) " seeth the end from the beginning," (Isa. xlvi. 10,) all things, past 
or future, are alike present. 

Ver. 19. His own body. — See Gen. xviii. 11 

Ver. 22. And, therefore it — i. e. his faith. 

Ver.25. Delivered— See Acts ii. 23, 24. " In the death of Christ," says Mr 
Cox, " we see an atonement made for sin, and in his resurrection a proof that 



416 



ROMANS, V. 



A. M. 4062. 
A. D. 58. 



b Jn.14.6. 
c He.3.6. 

d Mat.5.11. 
12. 
Ja.1.2,12. 

e Phi.1.20. 
f Ep.1.13, 

g accord- 
ing to the 
time. 

h Ga 4.4. 

i Jn.15.13. 

lPe.3.18, 
1 Jn.3.16. 

| He. 9. 14, 
22. 

k lTh.1.10. 

1 c.8.32. 

mJn.14.19. 

n Hab.3.18 

o or, recon- 
ciliation. 

p Ge.3.6,19. 

q or, in 
whom. 

r c.4.15. 
1 Jn.3.4. 



2 By whom b also we have access by faith into this 
grace wherein we stand, and rejoice c in hope of the 
glory of God. 

3 And not only so, but we glory din tribulations also .* 
knowing that tribulation worketh patience ; 

4 And patience, experience ; and experience, hope : 

5 And hope e maketh not ashamed ; because the love 
of God is shed abroad in our hearts by the f Holy Ghost 
which is given unto us. 

6 For when we were yet without strength, = in due 
h time Christ died for the ungodly. 

7 For scarcely for a righteous man will one die : yet 
peradventure for a good man some would even dare 
to die. 

8 But God commendeth his love toward us, in that, 
while i we were yet sinners, Christ died for us. 

9 Much more then, being now justified by his J blood, 
we shall be saved k from wrath through him. 

10 For if, when we were enemies, we were reconci- 
led to God by the death of his Son, much l more, be- 
ing reconciled, we shall be saved by m his life. 

11 And not only so, but we also n joy in God through 
our Lord Jesus Christ, by whom we have now re- 
ceived the ° atonement. 

12 Wherefore, as by p one man sin entered into the 
world, and death by sin ; and so death passed upon 
all men, i for that all have sinned : 

13 (For until the law sin was in the world : but sin is 
not r imputed when there is no law. 



his atonement was accepted. He may also be said to be raised for our justi- 
fication, because we are justified through his intercession ; and he could not 
have interceded had he not been raised." 

Chap. V. Ver. 2. By whom we have access.— Some critics suppose this 
alludes to the formal introduction of a heathen worshipper into the immediate 
presence of his idol : but why may it not rather allude to the introduction of a 

subject into the royal presence by the king's son ? This grace lohcrein we 

stand,— Namely, the grace of adoption : Christ introduces his adopted brethren 
into the Father's presence. 

Ver. 6. Yet without strength.—" The original," (Asthenon,) says Mr. Cox, 
" signifies weak through sickness : and here refers to the pernicious influence 
of sin, which affects, as it were, the whole man with an incurable malady." 
See Isa. i. 5. In due ti?ne—\iz. the time predicted. 

Ver. 7. A righteous man—i. e. one remarkable for honour, equity, and strict 

justice. A good man. — A man of kindness and benevolence. Godwyn 

thinks that this and the preceding verse allude to a rabbinical distinction of 
the Jews into three classes— good, just, and ungodly. 

Ver. 10. Saved by his life — i. e. by his being raised from the dead. Compare 
ch. iv. 25. 

Ver. 11. Received the atonement.— Doddridge and Macknight, "the recon- 
ciliation." The Greek noun is nearly related to the verb twice rendered re- 
conciled in the preceding verse. Reconciliation, however, certainly implies 
atonement. 

Ver. 12—19. Wherefore, as by one man sin entered, &c— " The main 
design of this passage," says Professor Stuart, " is indeed plain. It lies, 
one may say, upon the very face of it. It is this; viz. ' to exalt our views 
respecting the blessings which Christ has procured for us, by a comparison 
of them with the evil consequences which ensued upon the fail of our 
first ancestor, and by showing that the blessings in question not only ex- 
tend to the removal of these evils, but even far beyond this ; so that the grace 
of the gospel has not only abounded, but s-wperabounded. 1 

"A full synopsis of what is taught in ver. 12 — 19, comprises the following 
particulars ; viz. Sin entered the world [commenced I by the offence of Adam ; 
and death, i. e. punishment or misery, came in as the necessary result of it. 



JJ 



ROMANS, V. 



417 



A. M. 4062. 
A. D. 58. 

s He. 9.27. 

t lCo.15. 

22,45. 

u Ep.2.8. 

v Is.53.11. 
Mat.20.28 
26 28. 
1 Jn.2.2. 

wis. 1.18. 

x or, by one 

offence. 

y Jn.10.10. 
z c.6.23. 

a or, by one 

offence. 

b or, by one 
right- 
eousness. 

c Jn. 12.32. 



14 Nevertheless death reigned s from Adam to Moses, 
even over them that had not sinned after the simili- 
tude of Adam's transgression, who is the t figure of 
him that was to come. 

15 But not as the offence, so also is the free gift. 
For if through the offence of one many be dead, much 
more the grace u of God, and the gift by grace, which 
is by one man, Jesus Christ, hath abounded unto 
▼many. 

16 And not as it was by one that sinned, so is the 
gift : for the judgment was by one to condemnation, 
but the free gift is of many w offences unto justification. 

17 For if x by one man's offence death reigned by 
one ; much more they which receive abundance 7 of 
grace and of the gift 2 of righteousness shall reign in 
life by one, Jesus Christ.) 

18 Therefore, as a by the offence of one judgment 
came upon all men to condemnation ; even so b by 
the righteousness of one the free gift came upon all 
c men unto justification of life. 

In like manner, death came upon all men, because that all became sinners, 
ver. 12. 

" It is indeed true, that all men have been the subjects of sin and death ; for 
that even those have been so. who have not lived under the light of revelation, 
or been made acquainted with any express commands of God, is proved from 
the fact, that all those who lived between Adam and Moses, were sinners, and 
lay under sentence of death, ver. 13, 14. 

"Adam, who was the occasion of introducing sin into the world, and of 
bringing sin and death upon all men, may be considered as a Tupos of Christ, 
in respect to the influence which he has had on others ; (but not as to the 
kind of influence, or the degree of it, for here is a wide diversity ;) ver. 14, 
last clause. 

" That the kind and degree of influence which Adam had on all men, is not 
like that which Christ has on them ; or that Adam, when regarded as a Tupos 
of Christ, is not to be so regarded in these respects, is plain : 1. From the fact, 
that Adam occasioned the condemnation of all men ; but Christ delivers man- 
kind from condemnation, and bestows eternal happiness on them, ver. 15. 2. The 
condemnation of which Adam was the occasion, has respect, only to one of- 
fence ; the pardon which Christ procured, extends to many offences, ver. 16. 
Hence, 3. If death reigned over men because of one offence ; much more shall 
they rei^n in life, who through Christ receive pardou for many offences, and a 
title to future blessedness, ver. 17. 

" Having thus guarded his readers against extending the idea of Tupos to 
points of which Tupos cannot be predicated ; and having shown that the in- 
fluence of Christ on the human race is exactly the reverse of that of Adam, in 
respect to its kind or nature; and aiso that it far surpasses it in degree; the 
apostle now returns to the consideration of the real point of resemblance or 
Tupos between Adam and Christ, viz. the universality or extent of influence. 
\ This he states as follows : 

i " As the consequences of Adam '3 sin were extended to all men, so the con- 
] sequences of Christ's obedience [viz. unto death] are extended to all; i. e. 
Jews and Gentiles all come on an equal footing into the kingdom of Christ, or 
the blessings which the gospel proffers are made equally accessible to all men 
witnout exception ; and to all on the same terms or conditions, ver. 18, 19. 
Compare, as an illustration of this last idea, Rom. iii. 23— -30." 

Ver. 14. Figure of him. — [Or, ''type, pattern or resemblance, of him who 
was to come," i. e. the Messiah ; in this, says Beza, that each of them shares 
what he has with his ; but they are clearly unlike in this, that Adam by nature 
communicates sin unto death to his posterity, but Christ by grace communi- 
cates his righteousness unto his people, unto life.] — Bagster. 

Ver. 18. By the offence of one. — "The whole context," says Dr. Hawes, 
" clearly shows that the Apos ( le is reasoning against a common error of his 
day, viz. that the benefits of Christ's mediation were to be restricted to the 
Jews, and not extended at all to the Gentiles. To disprove this, he runs a 
sort, of.parallel between Adam and Christ ; and argues, that, as in consequence 
of the first transgression all have fallen into a state of sin and condemnation, t 



418 



ROMANS, VI. 



A. M. 406C. 
A. D. 53. 

d Jn. 15.22. 
C.7.8..13. 
(ta.3.19. 

e Jn.10.10. 
1 Ti.1.14. 

f Jn.1.17. 



CHAP. 6. 
a c.3.8. 

b ver.6..11. 
Col. 3.3. 
1 Pe.2.24. 

c or, are. 
d 1 Co. 15.29 

e Col.2.12. 

1 Pe.3.21. 

f c.8.11. 

2 Co. 13.4. 

g Mat.23.2, 
3. 

h Ga.6.15. 
Ep.4.22.. 
24. 
1 Jn.2.6. 

i Phi. 3. 10. 

j Col.2.11. 

k 1 Pe.4.1. 

1 or, justi- 
fied. 

m Re. 1.18. 
n He. 9.28. 



19 For as by one man's disobedience many were 
made sinners, so by the obedience of one shall many 
be made righteous. 

20 d Moreover the law entered, that the offence might 
abound. But where sin abounded, grace did much 
more e abound : 

21 That as sin hath reigned unto death, even so might 
grace f reign through righteousness unto eternal life by 
Jesus Christ our Lord. 

CHAPTER VI. 

L We may not live in sin, 2 for we are dead unto it, 3 as appeareth by our bap- 
tism. 12 Let not sin reign any more, 18 because we have yielded ourselves to 
the service of righteousness, 23 and fur that death is the wages of sin. 

WHAT shall we say then 1 Shall a we continue in 
sin, that grace may abound ? 

2 God forbid. How shall we, that are dead b to sin, 
live any longer therein 7 

3 Know ye not, that so many of us as c were bapti- 
zed into Jesus Christ were baptized into d his death ? 

4 Therefore we are buried e with him by baptism into 
death : that like f as Christ was raised up from the 
dead by s the glory of the Father, even so we also 
should walk in newness h of life. 

5 For if i we have been planted together in the like- 
ness of his death, we shall be also in the likeness of 
his resurrection : 

6 Knowing this, that our old man is crucified with 
him, that the body J of sin might be destroyed, that 
henceforth we should not serve sin. 

7 For k he that is dead is l freed from sin. 

•8. Now if we be dead with Christ, we believe that we 
shall also live with him : 

9 Knowing that m Christ being raised from the dead 
dieth no more ; death hath no more dominion over him. 

10 For in that he died, he died "unto sin once : but 
in that he liveth, he liveth unto God. 



-to all classes of 



and Doddridge, 



so the provisions of mercy, through Christ, extend to all- 
men, whether Gentiles or Jews." 

Ver. 21. As sin hath reigned, &c— " Sin and grace are her^ most happily 
personified under the character of two mighty monarchs exercising their power 
over their respective subjects." — Cox. 

Chap. VI. Ver. l. What shall we say then ?— Margin 
" What shall we say then?— (Shall we say) Let us continue," &c. Compare 
chap. iii. 8. 

Ver. 2. God forbid.— Macknight, " By no means." How shall we, &c. 

— i. e. How shall we who are dead to lust live in adultery? How shall we who 
are dead to tl>e world, live in the pursuit of its wealth and pleasures ? 

Ver. 3. Were (twice over) — Doddridge, " Have been." 

4. Into death.— Doddridge and Macknight, " Into (his) death." 

5. Planted together.— Wells and Doddridge, "Made to grow to^e- 
Boothroyd, " United togerher." See Ephes. ii. 21 ; iv. 15. 

6. Old man crucified.— - Fiv r e persons," says Brooks, " were studying 
what were the best means to mortify sin ; one said, to meditate on death ; the 
second, to meditate on judgment ; the third, to meditate on the joys of heaven ; 
the fourth, to meditate on the torments of hell ; the fifth, to meditate on the 
blood and sufferings of Jesus Christ ; and certainly the last is the choicest and 
strongest motive of all. If ever we would cast off our despairing thoughts, we 
must dwell and muse much upon, and apply this precious blood to our own 

souls; so shall sorrow and mourning flee away." Might be destroyed. — 

Doddridge, " enervated," that it might not destroy us. 

Ver. 7. Is freed.— Doddridge says, " the word here seems to import, being 
delivered from future claims of subjection." So Macknight. 
Ter. 10. Died unto sin once.— Doddridge, " Died for sin once." 



Ver, 

Ver. 

ther." 

Ver, 



I 



ROMANS, VI. 



!> 




q Ps. 19.13. 
119.133. 



s arms, or, 
weapons 



1 1 Likewise reckon ye also yourselves to be ° dead 
indeed unto sin, but p alive unto God through Jesus 
Christ our Lord. 

12 Let <inot sin therefore reign in your mortal body, 
that ye should obey it in the lusts thereof. 

13 Neither yield ye your members r as s instruments 
of unrighteousness unto sin : but yield * yourselves un- 
to God, as those that are alive from the dead, and 
your members as instruments of righteousness unto 
God. 

14 For sin shall not have u dominion over you : for 
ye are not ,mder the law, but under grace. 

15 What then? shall we sin, because we are not un- 
der the law, but under grace ? God forbid. 

16 Know ye not, that to whom v ye yield yourselves 
servants to obey, his servants ye are to whom ye , 
obey ; whether of sin unto death, or of obedience unto 
righteousness 1 

17 But God be thanked, that ve were the servants of 
sin, but ^e have obeyed from the heart that form w of 
doctrine x which was delivered you. _ 

18 Being then made free yfrom sin, ye became the . 
servants of righteousness. 

19 I speak after the manner of men because of the 
infirmity of your flesh : for as ye have yielded your 
members servants to uncleanness and to iniquity 
unto iniquity ; even so now yield your members ser- 
vants to righteousness unto holiness. 

20 For when ye were the servants z of sin, ye were 
free a from righteousness. 

21 What fruit b had ye then in those things whereof 
ye are now ashamed ? for the end c of those things is 
death. 

22 But now being made free from sin, and become 
servants to God, ye have your fruit unto holiness, and < 
the end everlasting life. 

23 For d the wages of sin is death ; but the gift < 
e of God is eternal f life through Jesus Christ our 
Lord. fiPe.i.4. 
*- — . 

Ver. 13. As instruments— i. e. military instruments. Unto sin—i. e. as 

soldiers armed in the cause of sin. 

Ver. 14. Not under the law, but under grace. — The two dispensations are 
here contrasted, as in John i. 17. 

Ver. 17. But God be thanked, that ye were the servants of sin.— This is 
one of the most unhappy translations in the New Testament. Bishop Loioth 
renders it, " But thanks be to God, that [though] ye were the slaves of sin ; 
yet have ye obeyed from the heart the doctrine, on the model of which ye 
were formed." Doddridge translates it to the same effect thus—" Thanks be 
to God, that whereas ye were the servants of sin, ye have obeyed from the 
heart the model of doctrine into which ye were delivered." The allusion un- 
doubtedly is to the casting of figures in a mould. Form of doctrine which 

ivas delivered you.— The margin reads, "whereto ye were delivered." So 
Macknight. 

Ver. 19. After the manner of men.— Bee chap. iii. 5. 

Ver. 20. Free from righteousness— -i. e. not under the control of its pre- 
cepts. 

Ver. 21. What fruit had ye, &c— i. e. what advantage did ye derive from a 
life of sinful pleasures? 

Ver. 23. The wages of sin is death.— The term " wages," according to 
Macknight, is an allusion particularly to the pay of soldiers. Sin is here de- 
scribed as a tyrant r whose service is sure to end in misery and death ; Jesus, 



v Jn.8.34. 
2Pe.2.19. 

W2TU.13. 



ye were 
delivered. 



y Jn.8.32. 
z ver. 16. 
a or, to. 
b c.7.5. 

c c.1.32. 

Ja.1.15. 



4-211 



ROMANS, VII. 



A. M. 40G2. 
A. D. 58. 

CHAP. 7. 



a I Co.7.39. 
b Mat.5.32. 

c Ga.5.18. 

d Ga.5.22. 

e Ro.8.8,9. 
f passions. 
g c.6.21. 



h or, being 
dsad to 
tfiaL 



i c.3.20. 



j or, concu- 
piscence. 



k Ex.20.17. 



4 But we are dead to 
good, 16 as I acKaow- 



CHAPTER VII. 

1 No law hath power over a man longer than he lived) 
the law. 7 Yet is not the law sin, 12 but holy, just, 
ledge, who am grieved because I cannot keep h. 

TT^NOW ye not, brethren, (for I speak to them that 
-*-*- know the law,) how that the law hath dominion 
over a man as long as he liveth ? 

2 For a the woman which hath a husband is bound 
by the law to her husband so long as he liveth ; but if 
the husband be dead, she is loosed from the law of her 
husband. 

3 So then if, while b her husband liveth, she be mar- 
ried to another man, she shall be called an adulteress : 
but if her husband be dead, she is free from that law ; 
so that she is no adulteress, though she be married to 
another man. 

4 Wherefore, my brethren, ye also are become dead to 
the law c by the body of Christ ; that ye should be 
married to another, even to him who is raised from the 
dead, that we should bring forth d fruit unto God. 

5 For when we were e in the fleshy the f motions? of 
sins, which were by the law, did work in our members 
to bring forth fruit s unto death. 

6 But now we are delivered from the law, h that being 
dead wherein we were held ; that we should serve in 
newness of spirit, and not in the oldness of the letter. 

7 What shall we say then ? Is the law sin ? God for- 
bid. Nay, I had not i known sin, but by the law : for 
I had not known j lust, except the law had k said, 
Thou shalt not covet. 

8 But sin, taking occasion by the commandment, 
wrought in me all manner of concupiscence. For with- 
out the law sin was dead. 

9 For I was alive without the law once : but when 
the commandment came, sin revived, and I died. 



L 



as a conqueror, bestowing the rich reward of eternal life and happiness. The 
death here mentioned must certainly be more than tempo/al. 

Ch.ap. VII. Ver. 1. Over a man— [Or person, either man or woman; an- 

thropos and homo having th>3 extent of signification. \—Bagster. As long 

as he liveth.— Doddridge, "as it liveth," meaning the law : hut by the gos- 
pel the relation is dissolved on both sides. The Christian is dead to the Mosaic 
lav/, and the law to him, as to all hopes of salvation from it. 

Ver. 2. The woman— [Rather, a ivoman. The apostle here illustrates the 
position laid down in the preceding verse by a familiar instance.] — Bagster. 

Ver. 5. When we were in thefizih. — We understand by this expression, an 
unconverted state. Which were ly the laio. — " By the law was the know- 
ledge of sin," chap. iff. 20. So here, ver. 7. Fruit unto death — i e. deadly 

fruits, or wicked works, in opposition to good works, or fruit towards God. 

Ver. 6. In newness of spirit— i. e. in anew and spiritual manner.— Cox. 

Ver. 7. Is the law sin ? — i. e. sinful, or inclining us to sin 1 1 had not 

known lust— Or what lust was, namely, that it was an inordinate or unlawful 

desire. Thou shalt not covet.— Paul here refers to his own experience, 

were it not for his knowledge of God's law, he would not have known the 
criminality of lust. 

Ver. 8. Concupiscence— Macknight, " strong desire," which here means 

lust, and is so rendered in the preceding verse. For without the law— 

[Rathor, ''For without a law sin is dead." Where there is no law, there is no 
transgression ; for sin is the transgression of the law : the very essence of sin 
consists in the violation of some positive law.]— Bagster. 

Yer. 9. I was alive, &c— We do not think this proves the speaker to be 
either Jew or Gentile, but a converted man. Before he understood the law in 
its spirituality, as explained by our Lord in Mat. v. 28, he was "alive" and 
well ; or, as our Lord expresses it, he was, like other Pharisees, " whole, need- 



1 



ROMANS, VII. 



421 



10 And the commandment, which was ordained to 
J life, I found to be unto death. 

11 For sin, taking occasion by the commandment, 
deceived me, and by it slew me. 

12 Wherefore the law m is holy, and the command- 
ment holy, and just, and good. 

13 Was then that which is good made death unto 
me? God forbid. But sin, that it might appear sin, 
working death in me by that which is good; that sin 
by the commandment might become exceeding sinful. 

14 For we know that the law is spiritual : but I am 
carnal, sold n under sin. 

15 For that which I do I ° allow not: for what I 
would, that do I not ; but what I hate, that do I. 

16 If then I do that which I would not, I consent 
unto the law that it is good. 

17 Now then it is no more I that do it, but sin that 
dwelleth in me. 

18 For I know that in me (that is, in my flesh,) 
dwelleth no p good thing : for to will is present with 
me ; but how to perform that which is good I find not. 

19 For <J the good that I would I do not : but the evil 
which I would not, that I do. 

20 Now if I do that I would not, it is no more I that 
do it, but sin th-at dwelleth in me. 

21 I find then a law, that, when I would do good, 
evil is present r with me. 

22 For I delight s in the law of God after the inward 
tman : 

23 But I see another law in u mu members, warring 
against the law of my mind, and bringing me into 
captivity v to the law of sin which is in my members. 

24 O w wretched man that 1 am ! who shall deliver 
me from x the body of this y death ? 



A. M. 4062. 
A. D. .%. 

1 E3se.20.ll, 



m Ps. 19.7,9. 
n2KU7.H 

o know. 

p Ge.6.5. 
q Ga.5.17. 

r Ps.65.& 
s Ps.1.2. 



t 2 Co.4.16. 
1 Pe.3.4. 



u c.6.13,19. 
v Ps. 142.7. 



ttFs.3?-2,10 
77. 3.. 9. 



x cr, this 
body of 
death. 



y Ps.38.5. 



ing no physician," Mat. ix. 12: but " when the law came," i. e. appeared to 
him as it really is, he was "sick ;" he felt the danger he was in, and " died," 
as to all hope of life or salvation thereby. 
Ver. 10. Which was ordained to life.— See chap. x. 5. 

Might become— \. e. might evidently appear— exceed ing sinful— 

true colours— altogether criminal and inexcusable. 

The law is spiritual. — See on verse 9. 

T allow not.—Gataker, Doddridge, Macknight, and Cox, " ap- 



Ver. 13. 

i. e. in its 

Ver. 14. 

\er. 15. 

prove not. 

Ver. 20. Sin that dwelleth in me.— To illustrate this passage, Doddridge 
alludes to the story of Araspes, in Xenophon's Cyropaedia, who, on being re- 
proved by Cyrus for some improper conduct toward Panthaea, replied — " Alas ! 
now I know myself, and perceive plainly that I have two souls ; ono that in- 
clines me to good, and Hie other to evil : in your presence the former prevails ; 
but when I am alone, I am conquered by the latter." 

Ver. 24. The body of this death.— Margin, " this body of death," alluding to 
a cruel custom of fastening the living to the dead^ Doddridge says — " It is 
well known that some ancient writers mention this as a cruelty practised by 
some tyrants on miserable captives who fell into their hands ; and a more for- 
cible and expressive image of the case represented, cannot surely enter into 
the mind of man." That such a cruelty was once practised is certain ffr<m 
Virgil :— 

" "What words can paint those execrable times ; 

The subjects' sufferings, and the tyrant's crimes ! 

The living and the dead, at his command, 

Were coupled, face to face and hand to hand : 

Till chok'd with stench, in loath'd embraces tied, 

The ling'ring wretches pined away and died." — Dryden. 



»S 



IF 



422 



ROMANS, VIII. 



25 I z thank God through Jesus Christ our Lord. So 
then with the mind I myself serve the law of God; 
but with the flesh the law of sin. 

CHAPTER VIII. 

1 They that are in Christ, and live according to the Spirit, are free from con 
demnation. 5, 13 What harm cometh of the flesh, 6, 14 and what good ot 
the Spirit: 17 and what of being God's child, 19 whose glorious deliverance 
all things long for, 29 was beforehand decreed from God. 38 What can sever 
us from his love ? 

JlHERE is therefore now no a condemnation to 
them which are in Christ Jesus, who walk b not 
after the flesh, but after the Spirit. 

2 For the law of the Spirit of life c in Chris t Jesus hath 
made me free <i from the law of sin and death. 

3 For what the law could not e do, in that it was weak 
through the flesh, God sending his own Son fin the 
likeness of sinful flesh, and s for sin, condemned sin 
in the flesh : 

4 That the righteousness of the law might be fulfil- 
led in us, who walk hnot after the flesh, but after the 
Spirit. 

5 For they that are after the i flesh do mind the things 
of the flesh ; but they that are after the Spirit the things 
J of the Spirit. 

6 For k to be carnally minded is i death; but m to be 
spiritually minded is life and peace. 

7 Because k the carnal mind is enmity against God: 
for it is not subject to the law of God, neither indeed 
can be. 

8 So then they that are in the flesh cannot please 
God. e 

9 But ye are not in the flesh, but in the Spirit, if so be 
that the Spirit of God dwell n in you. Now if any man 
have not the Spirit of Christ, he is none of his. 

10 And if Christ be in you, the bodyis dead because 
of sin ; but the Spirit is life because of righteousness. 

11 But if the Spirit of him that raised up Jesus from 
the dead dwell in you, ° he that raised up Christ from 

Ver. 25. But.— Doddridge, "though;" (Gr. de)—u)ith the flesh, &c.—Mac' 
knight and others read these words in the interrogative, but, we think, in 
direct contradiction to the apostle's train of argument. See the opening of chap, 
viii. A more full, and, we think, a complete justification of the application of this 
chapter to Paul's own case, may be found in Gill's Cause of God and Truth. 
Prof. Stuart, in his Commentary, interprets ver. 5 — 25 as having respect to a 
person under the law, and not under grace. 

Chap. VIII. Ver. l. No condemnation.— The Greek is emphatic, " Not one 

condemnation." WJio walk not after — (Greek, kata) "according to;" so 

throughout the chapter. , 

Ver. 3. What the laio could not do.— Literally, " the impossible of the law." 
This expression is evidently elliptical, and Boothroyd thus supplies the ellipsis 

— " What the law could not do ... . God (hath done,) sending, &c. And 

for sin. — The word sin is, in both Testaments, sometimes used in the sense of 

a sacrifice for sin. See 2 Co. v. 21. Condemned sin—i. e. punished it in 

our surety under a legal sentence, on our account. 

Ver. 4. In us.— This is the most usual sense, but it often means for us, and 
both senses may be here included. The law was fulfilled for us by Christ, and 
is fulfilled in us by the work of his Holy Spirit. 

Ver. 6. For.— Doddridge, " Now." 

Ver. 7. Because the carnal mind is enmity, &c— The carnal mind is the 
object of aversion to God. 

Ver. 8. They that are in the flesh— i. e. that " walk after the flesh ;" as in 
verse 1. 

Ver. 10. The body is dead— i. e. mortal, or condemned to die. 



A. V!. 4062. 
A . D. 58. 

x 1 Co. 15.57 



CHAP. 8. 

a Jn.3.18. 

bGa.5.1G. 
c2Co.3.ft 

d Ga2,l£ 
5.1. 

c Ac.l3.L«. 
He.7.1«. 
19. 

f Ga.3.13. 

Z, or, by a 

sacrifice 
for sin. 

h rer.l. 

i Jn.3.6. 
lCo.15.48. 

j lCo.2.14. 

k the mind- 
ing of the 
Jiesh. 

1 Ga.6.8. 

m the mind- 
ing of tlie 
spirit. 

nlCo.6.19. 
Ga.4.6. 

o 2Co.4.14. 



ROMANS, VIII. 



423 



1 



the dead shall also quicken your mortal bodies P by his 
Spirit that dwelleth in you. 

12 Therefore, brethren, we are debtors, not <J to the 
flesh, to live after the flesh. 

13 For if ye live after the flesh, ye shall die : but if ye 
through the Spirit do mortify r the deeds of the body, 
ye shall live. 

14 For as many as are led "by the Spirit of God, the> 
are the sons of God. 

1 5 For ye have not received the spirit of bondage 
t again to fear ; but u ye have received the Spirit of 
v adoption, whereby we cry, Abba, Father. 

16 The Spirit itself beareth w witness with our spirit, 
that we are the children of God : 

17 And if children, then heirs; x heirs of God, and 
joint heirs with Christ ; y if so be that we suffer with 
him, that we may be also glorified together. # 

18 For I reckon * that the sufferings of this present 
time are not worthy to be compared with the glory 
which shall be revealed in us. 



A. M. 4052. 
A. D. 58. 

p or, be- 
cause of. 

q Ps.116.16. 

r Col.3.5. 

s Ga.5.18. 
t 2Ti.l.7. 

u 1 Co.2.12. 

v Je.3.19. 
Ga.4.5,6. 

w2Co.l.22L 
Un.4.13. 

x Ac. 26. 18. 
lPe.1.4. 

y 2T12.11, 
12. 

z 2 Co.4.17. 



Ver. 15. Spirit of 'bondage— Or "of slaves." See Gal. iv. 3. We cry, 

Abba, Father.— Abba is Syriac for Father. M. Claude says, " St. Paul alludes 
to a law among the Jews, which forbade slaves to call a freeman Abba." 

Ver, 16. The Spirit beareth witness.—" The substance of this testimony of 
the Spirit to our Adoption, may," says Watts, " be represented after this man- 
ner : — The Spirit of God, in his word, has described the marks and characters 
of his children ; and, by his gracious influence, he works these holy dispositions, 
these characters in our hearts : God has given us a conscience, which is a 
faculty of comparing ourselves with the rule of his word, and judging accord- 
ingly. The Spirit of God, by his power and by his providence, awakens *.hese 
holy dispositions into lively exercise : he assists our inquiring and our judging 
faculties ; helps us to compare our own souls with his word ; and thus con- 
firms our own spirits in the belief of this proposition, that we are the children 
of God. This is the more common and ordinary way and method, whereby 
God is pleased to give the comforts of adoption to his people." We ought to 
be very cautious not to slight the ordinary means of grace, or to act under the 
influence of extraordinary impressions, instead of following the written word. 

Ver. 18—25. For I reckon, &c— " These verses," says Prof. Stuart, "con- 
stitute one of those passages, which the critics call loci vexatissimi, (a most 
difficult passage. ) The general object of the passage, however, cannot fail to be 
evident to every considerate reader. In ver. 18 the apostle asserts, that the suffer- 
ings of the present life are not worthy of any comparison with the glory 
lohich is to be revealed ; i. e. future glory is great beyond all comparison or ex- 
pression. Such is the proposition to be illustrated or confirmed. But how is this ef- 
fected? I answer, that the theme being thus introduced by the apostle, he proceeds 
in the following manner : ' Now that such a glory is yet to be revealed, (in other 
words, that there is a world of surpassing glory beyond the grave,) the whole 
condition of things or rather of mankind, in the present world, abundantly 
proves. Here a frail and perishable nature serves to show, that no stable 
source of happiness can be found on earth. From the commencement of the 
world down to the present time, it has always been thus. In the midst of the 
sufferings and sorrows, to which their earthly existence exposes them, man- 
kiud naturally look forward to another and better world, where happiness with- 
out alloy and without end may be enjoyed. Even Christians themselves, joy- 
ful as their hopes should make them, find themselves still compelled by suffer- 
ings and sorrows to sigh and groan, and to expect a state of real and perma- 
nent enjoyment only in heaven ; so that they can only say, for the present, 
that they are saved, because they hope or expect salvation in another and 
better world. The very fact that here they, like all others around them, are in 
a state of trial, and that they only hope for glory, shows that the present 
fruition of it is not to be expected.' 

" The practical conclusion from all this the apostle now proceeds to draw, viz. 
' that Christians, in the midst of sufferings and trials, ought not to faint or to be 
discouraged, inasmuch as a glory to be revealed is in prospect, which should 
m»ke them regard their present temporary sufferings as altogether unworthy to 
be accounted of.*" 



H 424 



ROMANS, VIII. 



A. M. 4062. 
A. D. 53. 

a2Pe.3.13. 



b or, every 
creature. 



c Ep.1.14. 
d 2Co.5.2,4. 
e Lu. 21.28. 

f 2 Co.5.7 
g Zee. 12. 10 



h Je.17.10. 
Re.2.23. 



i or, tfiat. 
j Un.5.14. 



k Ps.46.1,2. 
He. 12.6.. 
12. 






19 For the earnest expectation of the creature wait- 
eth for the manifestation of the sons of God. 

20 For the creature was made subject to vanity, not 
willingly, but by reason of him who hath subjected 
the same in hope, 

21 Because a the creature itself also shall bedelivered 
from the bondage of corruption into the glorious li- 
berty of the children of God. 

22 For we know that b the whole creation groanetn 
and travaileth in pain together until now. 

23 And not only they, but ourselves also, which have 
the first-fruits c of the Spirit, even we ourselves groan 
d within ourselves, waiting for the adoption, towit % the 
redemption e of our body. 

24 For we are saved by hope : but hope that is seen is 
not hope : for what a man seeth, why doth he yet 
hope f for 1 

25 But if we hope for that we see not, then do we with 
patience wait for it. 

26 Likewise the Spirit also helpeth our infirmities : for 
we know not what we should pray for as we ought : 
but o the Spirit itself maketh intercession for us with 
groanins:s which cannot be uttered. 

27 Andlie h that searcheth the hearts knoweth what 
is the mmd of the Spirit, i because he maketh inter- 
cession for the saints according j to the wilt of God. 

28 And we know k that all things work together for 
good to them that love God, to them who are the call- 
ed according to his purpose. 



Ver. 19. The earnest expectation.— -Literally, "the stretching forth of the 
neck/ 1 or " head," in looking with great anxiety. See Macknight. 

Vei/20. But by reason of.— (Gr. dia.) Doddridge, " By." In hope.— The 

connecting this verse with the following (ver. 21; seems the best, and perhaps 
the only way of clearing up this obscure passage ; and is therefore adopted 
by Locke, Doddridge, Guyse, Macknight, Cox, Boothroyd, &c. 

Ver. 21. In hope— Because.— Rather, Inhopethat, &c— (Gr. oti.) Hammond, 
Doddridge, &c. 

Ver. 22. Travaileth in pain.— The world at this time was big with revolu- 
tions, and with convulsions. 

Ver. 23. The adoption, &c. — The Romans had a two-fold form of adoption: 
the first, was a private transaction between the parties, receiving the person 
adopted into the family ; the second, was a public recognition in the font, n. 
Hoioe thinks the latter here alluded to. Compare 1 John iii. 2. 

Ver. 24. Hope that is seen — i. e. the object of which is present. Hope ne- 
cessarily regards the future, as in next verse. 

> Ver. 26. HeJpeth our infirmities.— Cox, " Assjsteth us under our infirmi- 
ties." The original alludes to assisting a person to bear a burden. — Doddridge. 

The Spirit maketh intercession.— Macknight renders this clause "he 

complainelh" — and the second time (verse 27) "strongly complaineth" for 
them ; which suggests this beautiful idea, that when believers "groan within 
themselves," and know not " what to pray for as they ought," the Spirit gives 
energy to their complaints, and aids their pleas " witli groans inarticulate," or 
"unutterable." 

Ver. 27. He (the Holy Spirit) maketh intercession.— The word interces- 
sion seems to be used not only in the sense of pleading, or interceding, but 
Doddridge thinks it is here used in the sense of managing a person's affairs as 
their agent. So Schfeusner, in allusion to this passage, suys, "The phrase 
signifies either in a legal sense, to be the agent, attorney, or advocate in a 
cause ; or, in common life, to interpose on another's behalf . ... to assist, to 
aid." — MacknighVs translation, " complaineth," relates to the same idea of 
agency : the attorney lodges complaints on the behalf of his clients. 

Ver. 28. Work together for good.— When the Rev Bernard Gilpin was on 
his way to London, to be tried before the Popish party, he broke his leg by a 
fall, which put a stop for some time to his journey. The person in whose 



ir 



ROMANS, VIII. 



sHl 



425 



29 For whom he did l foreknow, he also did predesti- 
nate to be conformed to the image of his Son, that he 
might be the first-born among many brethren. 

30 Moreover whom he did predestinate, them he also 
m called : and whom he called, them he also n justified : 
and whom he justified, them ne also ° glorified. 

31 What shall we then say to these things ? If p God 
be for us, who can be against us ? 

32 He q that spared not his own Son, but delivered 
him up for us all, how shall he not with him also freely 
give us all things 1 

33 Who r shall lay any thing to the charge of God's 
elect ? It s is God that justified!. 

34 Who is he that condemneth ? It is Christ that 
died, yea rather, that is risen again, who is even at 
the right hand of God, who also maketh intercession 
for us. 

35 Who shall separate us from the love of Christ? 
shall tribulation, or distress, or persecution, or famine, 
or nakedness, or peril, or sword 1 

36 As it is t written, For thy sake we are killed all the 
day long ; we are accounted as sheep for the slaughter. 

37 Nay, in u all these things we are more than con- 
querors through him v that loved us. 

38 For I am persuaded, that w neither death, nor life, 



A. M. 4062 
A. D. 53. 

1 lPe.1.2. 
ia.He.9.15. 
n lCo.6 11. 
o Jn. 17.22. 
p Ps.118.6. 
q c.5.6,.10. 
r Is.50.8,9. 

s Re. 12. 10, 
11. 

t Ps.44.22. 
1 Co. 15. 
30,31. 

u lCo.15.57 

v Jude 24. 

wJn. 10.28. 



custody he was, took occasion from this circumstance to retort upon him an 
observation he used frequently to make, " that nothing happens to us but what 
is intended for our good :" asking him, " Whether he thought his broken leg 
was so?" He answered meekly, ' He made no question but it was." And, 
indeed, so it proved ; for before he was able to travel, Queen Mary died. 
Being thus providentially rescued, he returned to Houghton through crowds of 
people, expressing the utmost joy, and blessing God for his deliverance. 

Yer. 29. Foreknow — To constitute or appoint beforehand— to fore-ordam. 

Rcb. Wahl. The first-lorn among many brethren.— See Ps. lxxxix. 27. 

Heb. xii. 23. 

Ver. 30. Them he also glorified.— The term sanctification being here omitted, 
though the doctrine is necessarily implied, some have supposed (as Barclay, 
for instance) that it must be included under justification : but we should 
rather include it under the last article, glorification, which is its completion, 
since sanctification and glorification differ not in nature but in degree. 

Ver. 32. His mon Son.—Macknight, "his proper son ;" the original being 

emphatic, corresponding with John v. 18. For us all — i. e. as an atonement 

for the sins of men. 

Ver. 33. Who shall lay any thing, &c— Doddridge, " Who shall lodge any 

accusation against," &c. It is God. — Dr. S. Harris (who is followed by 

Doddridge, Newcome, Boothroyd, &c.) renders the whole of this and the 
following verse interrogatively, as follows — " Who shall lodge any accusation 
against the elect of God? Shall God who justifieth? Who is lie that con- 
demneth ? Shall Christ who died ?" &c. 

Ver. 37. More than conquerors— \. e. we enjoy a triumph, with which none 
but conquerors of the first class were honoured. The following passage has 
been quoted from Demosthenes, (De Corona, § 92,) as somewhat parallel with 
this of St. Paul, yer. 38. "As for me," says Demosthenes, " neither tempting 
opportunity, nor insinuating speech, nor great promises, nor hope, nor fear, 
nor favour, nor any other thing, has ever induced me to betray my country, or 
to forbear doing what I thought would contribute to its advancement and 
honour." — There was one more than a conqueror when "pressed above mea- 
sure." He that embraced the stake, and said, " Welcome, the cross of Christ ; 
welcome, everlasting life :" he that dated his letter from " the delectable or- 
chard of the Leontine prison :" he that said, " In these flames. I feel no more 
pain than if I was on a bed of down :" she that, a little before her martyrdom, 
being asked how she did, said, " Well and merry, and going to heaven :" those 
who have gone smiling to the stake, and stood singing in the flames— these 
were more than conquerors. 



J 



CI1AP. 9. 

a Ex.32.32. 

b or, sepa- 
rated. 

c De.7.6. 

d Ps.90.16. 
Is.60.L9. 

e or, testa- 
ments. 

f Ge.17.2. 
De.29.14. 
Je.3l.33. 

g Ps.H7.19. 

c.3.2. 

h Ex. 12.25. 

i Ep.2.12. 

j all. 28. 

k Lu.3.23, 
&c. 

1 Jn.1.1. 
mis. 55. 11. 
n c.2.28,29. 



426 



ROMANS, IX- 



A. M. 4062. 
A. D. 53. 



nor angels, nor principalities. <aor powers, nor things 
present, nor things to come, 
39 Nor height, nor depth, nor any other creature, shall 
be able to separate us from the love of God, which is 
in Christ Jesus our Lord. 

CHAPTER IX. 

1 Paul is sorry for the Jews. 7 All the seed of Abraham were not the children 
of the promise. 18 God hath mercy upon whom he will. 21 The poller may 
do with his clay what he list. 25 The calling of the Gentiles and rejecting of 
the Jews were foretold. 32 The cause wh*- so few Jews embraced the right- 
eousness of faith. 

SAY the truth in Christ, i lie not, my conscience 
also bearing me witness in the Holy Ghost, 

2 That I have great heaviness and continual sorrow 
in my heart. 

3 For a I could wish that myself were b accursed 
from Christ for my brethren, my kinsmen according 
to the flesh : 

4 Who are Israelites ; to whom pertaineth the c adop- 
tion, and the d glory, and the e f covenants, and the 
giving of the S law, and the h service of God, and the 
i promises ; 

5 Whose are the i fathers, and of k whom as con- 
cerning the flesh Christ came, who is I over all, God 
blessed for ever. Amen. 

6 Not as though the word of God hath taken m none 
effect. For n they are not all Israel, which are of 
Israel : 



Chap. IX. Ver. l. I say the truth in Christ— i. e. I speak as a Christian, 
and as an apostle of Christ. But Smith explains this as an appeal to Christ 
in the nature of an oath. 

Ver. 3. I could ivish — i. e. " If it were lawful and consistent," says Edioards, 
" supposing the indicative to be here used for the optative, of which there are 
some examples. Waterland, who is followed by Doddridge, approves this ; 
but instead of rendering the Greek preposition (apo) " from," renders it, " after 
the example of Christ ;" for which, however, we think 1 Tim. i. 3 (tbe only text 
cited) very insufficient authority. Taking the words in the indicative, we may 
remark, that the verb (eucomai) is used for to wish, desire, pray, vow, and 
even glory ; (see Jones's Lex.;) all which apply to St. Paul's state of enmity to 
Christ prior to his conversion, when he gloried in his opposition to our Saviour. 
See an elaborate article in defence of. this interpretation in the Edinburgh 
Christian Instructor for April, 1815. 

Ver. 4. To lohom pertaineth.— Doddridge, " Whose (is) the adoption ;" that 

is, the privilege of being reckoned the children of Abraham and of God. The 

glory — i. e. the shechinah, or pillar of light and fire, which resided first on the 

tabernacle, and afterwards in the temple. Theserviceof God.— Doddridge, 

" the (temple) service." 

Ver. 5. As concerning the Jlesh.— Greek, "According to the flesh." See 
chap. i. 3. For a full and able defence of this passage against the Unitarians, 
see Smith's Messiah, vol. ii.—" Whose are the fathers ; and from whom, ill re- 
spect to the flesh, (his human nature,) Christ (descended,) who is the supreme 
God, blessed for ever. Amen. In regard to this text, it may be remarked, 
first, that although Griesbach has filled his margin with conjectural and other 
readings, he attributes no considerable weight to any of them ; for all the 
manuscripts of tbe Epistle to tbe Romans, which have been collated, contain 
the text as it stands; as do all the ancient versions, and nearly all the 
Fathers. In rendering to kata sarka, in respect to his human nature, I fee! 
supported by corresponding passages, in Rom. i. 3. Actsii. 30. Epipanton Theos 
is literally, K over -all- God? i. e. supreme God. Compare with the phraseology 
here, the word (all) as used in a connexion which respects Christ, in Col. i. 17. 
Eph. i. 19, 23. John iii. 31. and 1 Co. xv. 27. It is used in such passages, as a 
term of qualification, which serves to describe him as the head, or ruler, of the 
universe. What then can Epi panton Theos mean, but supreme God?"— 
Stuart. 

Ver. fi. Not as though, &c— That is, " I speak not as though," &c. 



Mac- 



fr~ : 



ROMANS, IX. 



Tl. 



OT l 



427 



! 



A. M. 4062. i 
A. D. 58. I 



o Ge.21.12. 
p Ga.4.28. 



q Ge.18.10, 
14. 



r Ge.25.21, 
23. 



s or,greater 
t or, lesser. 
u Mal.1.2,3 

v De.32.4. 
w Ex.33. 19. 
x Ex.9. 16. 



y 2 Ch.20.6. 
Da. 4.35. 



7 Neither, because they are the seed of Abraham, are 
they a 1 1 children: but. In ° Isaac shall thy seed be called. 

8 That is, they which are the children of the flesh, 
these are not the children of God: but the children 
P of the promise are counted for the seed. 

9 For this is the word of promise, <* At this time will 
I come, and Sarah shall have a son. 

10 And not only this; but when Rebecca r also had 
conceived by one, even by our father Isaac ; 

11 (For the children being not yet born, neither hav- 
ing done any good or evil, that the purpose of God 
according to election might stand, not of works, but 
of him that calleth ;) 

12 It was said unto her, The s elder shall serve the 
t vo linger. 

13 As it is u written, Jaeob have I loved, but Esau 
have I hated. 

14 What shall we say then? Is v there unrighteous- 
ness with God ? God forbid. 

15 For he saith to Moses, I w will have mercy on 
whom I will have mercy, and I will have compassion 
on whom I will have compassion. 

16 So then it is not of him that willeth, nor of him 
that runneth, but of God that showeth mercy. 

17 For the scripture saith * unto Pharaoh, Even for 
this same purpose have I raised thee up, that I might 
show my power in thee, and that my name might be 
declared throughout all the earth. 

18 Therefore hath he mercy on whom he will have 
mercy, and whom he will he hardeneth. 

19 Thou wilt say then unto me, Why doth he yet find 
fault? for who y hath resisted his will ? 

20 Nay but, O man, who art thou that z repliest 

knight, " Now it is not possible that the promise of God hath fallen." It is a 
metaphor taken from ships missing their port, &c. 

Ver. 7. Neither because they are the seed of Abraham, &c. Compare chap, 
iv, 12, 16. 

Ver. 13. Esau have I hated— i. e. esteemed less*.— The term hate is not 
always to be taken absolutely, for no man is bound " to hate his own flesh ;" 
but the text before us is quoted from Mai. i. 3, where it evidently means that 
God loved Jacob in a sense in which he did not love Esau. 

Ver. 15. I will have mercy, &c. — God bestows or withholds his favours as 
ne thinks proper; and salvation is "not of him that willeth, nor of him that 
runneth ;" that is, the blessings of providence, and, by analogy, those of giace 
also, depend not on man, but on God only. To apply this doctrine to the ar- 
gument before us, the dispensation of the Gospel was given neither to Jews 
nor Gentiles under any consideration of their merits or deservings ; but merely 
because such was the good pleasure of God, who claims the right to confer 
his blessings as he pleases. 

Ver. 18. He hardeneth.— 1 * God is said to do, (says Mr. Fuller,) that which is 
done upon the minds of men by the ordinary influence of second causes, which 
causes would not have been productive of such effects but for their depravity. — 
The hardness of clay, no less than the softness of wax, is ascribed to the sun ; 
yet the sun's producing either of these effects is entirely owing to the qualities 
of the object on which it shines. God hardened the heart of Pharaoh, by so 
ordering things in his providence, that certain considerations should present 
themselves to his mind when under certain circumstances, and which (he 
being righteously given up of God) would be certain to provoke his pride and 
resentment, and to determine him to run all risks, for the sake of having his 
will. In other words, God led him into temptation, and there, in just judgment, 
left him to its influence." 

# Ver. 20. Who art thou that repliest.— May not a sovereign, without injus- 
tice, delay the execution of a criminal, if such delay appear to him likely to 



z ©r, an~ 

swerest 
again, or, 
disputest 
willi God. 



r . 

II 428 

b 



ROMANS, IX. 



1 



A. 3V1. cir. 

4062. 
A. D. cir. 

58. 



against God ? Shall a the thing formed say to him 
that formed it, Why hast thou made me thus? 

21 Hath not the potter b power over the clay, of the 
same lump to make one vessel unto honour, and an- 
other unto dishonour ? 

22 What c if God, willing to show his wrath, and to 
make his power known, endured with much long- 
suffering the vessels d of wrath e fitted to destruc- 
tion : 

23 And that he might make known the riches f of 
his glory on the vessels of mercy, which s he had afore 
prepared unto glory, 

24 Even us, whom he hath called, not of the Jews 
only, but also of the Gentiles'] 

25 As he saith also in Osee, h I will call them my 
people, which were not my people ; and her beloved, 
which was not beloved. 

26 And i it shall come to pass, that in the place 
where it was said unto them, Ye are not my peo- 
ple; there shall they be called the children of the 
living God. 

27 Esaias also 3 crieth concerning Israel, Though the 
number of the children of Israel be as the sand of the 
sea, a remnant shall be saved : 

28 For he will finish k the work, and cut it -short in 
righteousness : because l a short work will the Lord 
make upon the earth. 

29 And as Esaias said {>efore, m Except the Lord of 
Sabaoth had left us a seed, we »had been as Sodoma, 
and been made like unto Gomorrah. 

30 What shall we say then? That » the Gentiles, 
which followed not after righteousness, have attained 
to righteousness, even the righteousness p which is of 
faith. 

31 But Israel, which s followed after the law of right- 
eousness, hath not attained to the law of righteous- 
ness. 

32 Wherefore? Because they sought it not by foith, 
but as it were by the works of the law. For they 
[stumbled at that stumbling-stone ; 

be beneficial to bis obedient subjects, and calculated to subserve some impor- 
tant purpose for the welfare of his kingdom in general? God had thus acted 
in the case of Pharaoh, and He was about to do the same in the case of the 
Jews. 

Ver. 21. Hath not the potter.— Doddridge remarks, that Plutarch has used 
the same similitude. But see Jer. xviii. 6. 

Ver 22. What if God, &c— " This (says Pres. Edwards) is spoken of as the 
end of the day of judgment, which is the time appointed for the highest exer- 
cises ol God's authority as moral governor of the world, and is the day of the 
consummation of God's moral government, with respect to all bis subjects in 

heaven, earth, or hell." Fitted.— The original, being in the middle voice, 

implies, that they fitted themselves.— Macknight. [The Apostle, by employ- 
ing the appellation of the vessels of to rath, carries on the similitude of t l e 
potter, by which he had illustrated the sovereignty of God. j— Bagfter. 

Ver. 23. Finish theivork. — Doddridge, " cutting short his account," &c. ■— 
Upon the earth— Or " land ;" namely of Israel. 

Ver. 29. Lord of Sabaoth— i. e. "of hosts." Sodoma, or Sodom. 

Ver. 30. Which followed not after. — The terms here used are agonistical. 
To " follow after," or pursue, was to engage in the races— to attain, was to 
gain the prize, which was righteousness, or justification ; which the unbelieving 
Jews lost by stumbling, verse 32. 



als.29.ia 

b Is. 64.8. 

c Pr.16.4. 

d 2TI.2.20. 

e or, made 
up. 

f Ep.1.18. 

g 1 Th.5.9. 

h Ho.2.23. 

i Ho.1.10. 



j Is.10.22, 
23. 



k or, the 

account. 



1 h.28.22. 



mls.1.9. 
La. 3. 22. 



u Ge. 19.24, 
25. 
Is.'l3.19. 

o c.10.20. 



p c.1.17. 
Phi. 3. 9. 



q e.10.2. 
11.7. 



Tr 



ROMANS, X. 



429 



/ 



A. M. cir. 

4J62. 

A. D. oir. 

58. 



s or, con- 
founded. 



33 As it is written, r Behold, I lay in Sion a stumbling- i 
stone and rock of offence: and whosoever believeth 
on him shall not be s ashamed. 

CHAPTER X. I 

5 The scripture showeth the difference betwixt the righteousness of the h.w, and r Ps.118.22. 
this of faith, 11 and that all, both Jew and Gentile, that believe, shall not be Is.8.14 
confounded. 18 and that the Gentiles shall receive the word and believe. 
19 Israel was not ignorant of these things. 

BRETHREN, my heart's desire and prayer to God 
for Israel is, that they might be saved. 

2 For I bear them record that they have a zeal a of 
God, but not according to knowledge. 

3 For they being ignorant b of God's righteousness, 
and going about to establish their own righteousness, 
have not submitted themselves unto the righteous- 
ness of God. 

4 For Christ is the end c of the taw for righteousness 
to every one that believeth. 

5 For Moses describeth d the righteousness which is 
of the law, That the man which doeth those things 
shall live by them. 

6 But the righteousness which is of faith speaketh on 
this wise, Say e not in thy heart, Who shall ascend 
into heaven ? (that is, to bring Christ down from 
above :) 

7 Or, Who shall descend into the deep? (that is, to 
bring up Christ again from the dead.) 

8 But what saith it? The word is nigh thee, even in 
thy mouth, and in thy heart: that is, the w r ord of | 
faith, which we preach ; 

9 That if f thou shalt confess with thy mouth the 

Lord Jesus, and shalt believe in thy heart s that God g Ac.8.37. 
hath raised him from the dead, thou shalt be saved. 

10 For with the heart man believeth unto righteous 
ness ; and with the mouth confession is made unto t 
salvation. 

11 For the scripture saith, h Whosoever believeth on 
him shall not be ashamed. 

12 For i there is no difference between the Jew and 



CHAP. 10 



a Ac.2l.5C. 
c.9.31. 



b c.9.31. 



c He. 10. 14. 



d Le.18.5. 



De.30.12. 
14. 



49.23. 



i Ac. 15. 9. 
Ga.3.28. 



Chap. X. Ver. 2. For I bear, &a— By this fine apology for the Jews, the 
Apostle prepares them for the harsher truths which he was about to deliver. 

Ver. 3. God's righteousness.— ■[" God's method of justification," says Abp. 
Newcome : God's method of saving sinners.] — Bagster. 

Ver. 4. End of the law.— [The object, scope, or final cause; the end pro- 
posed and intended. In this sense Eisner observes that Telos is used by Ar- 
rian.]— Bagster. Doddridge, " Scope and design." Beza thinks Christ is so 
called, because by his death he hath procured that justification for sinners 
through faith, which the law proposed to bestow through works. Macknight, 
" The end or purpose for which the law was given, namely (by its types, 
&c.,) to lead the Jews to believe in Christ." 

Ver. 6. Say not in thy heart. — [The Apostle here takes the general senti- 
ment, and expresses it in his own language ; beautifully accommodating what 
Moses says of the Law to his present purpose.] — Bagster. 

Ver. 7. Into the deep— (Greek, abyss.) Campbell refers it to hades, 
the world of spirits. Bishop Eowth thinks that Moses here alludes to a cus- 
tom of the Egyptians, who buried their dead on the other side of a lake, in 
what they called " the isles of the blessed." 

Ver. 8. The word is nigh thee. — " Things obscure, or difficult to be obtained 
(says Mr. Cox) were represented by the Jews as being far off; whereas such 
as were plain, or easily attainable, were said to be nigh." 

Ver. 9. The Lord Jesus.— Doddridge. " Jesus the Lord." 

Ver. 11. Shall not be ashamed.— See chap. ix. 33. 



430 



ROMANS, XI. 



nt 



A. M. dr. 

4062. 
A. D. cir. 

58. 



j lTi.2.5. 
k Joel 2.32. 

1 lCo.1.2. 

ails. 52.7. 
Na.i.15. 



ii Ac.28.24. 
He.4.2. 

> Is.53.1. 

Jn. 12.38. 

' the hear- 
ing of us. 

.or, 
preaching. 

i Ps.19.4. 
Mat. 28. 19 
Col. 1.6,23 



8 De.32.21. 
t Tit.3.3. 
u Is. 65. 1,2. 



the Greek : for J the same Lord over all is rich unto 
all that call upon him. 

13 For k whosoever shall call i upon the name of the 
Lord shall be saved. 

14 How then shall they call on him in whom they 
have not believed? and how shall they believe in him 
of whom they have not heard? and how shall they 
hear without a preacher? 

15 And how shall they preach, except they be sent ? 
as it is written, m How beautiful are the feet of them 
that preach the gospel of peace, and bring glad tidings 
of good things ! 

16 But n they have not all obeyed the gospel. For 
Esaias saith, ° Lord, who hath believed p our Q report ? 

17 So then faith eameth by hearing, and hearing by 
the word of God. 

18 But I say, Have they not heard ? Yes verily, their 
r sound went into all the earth, and their words unto 
the ends of the world. 

19 But I say, did not Israel know ? First Moses saith, 
s I will provoke you to jealousy by them that are no 
people, and by a foolish t nation I will anger you. 

20 But Esaias is very bold, and saith, I was found of 
them that sought me not ; H I was made manifest unto 
them that asked not after me. 

21 But to Israel he saith, All day long I have stretch- 
ed forth my hands unto a disobedient and gainsaying 

people. 

CHAPTER XI. 

1 God hath not cast off all Israel. "I Some were elected, though the rest were 
hardened. 16 There is hope of their conversion. 18 The Gentiles may not 
insult upon thtvn : 26 for there is a promise of their salvation. 33 God's 
judgments are unsearchable. 

IS AY then, Hath a God cast away his people ? God 
forbid. For I also am an Israelite, of the seed of 
Abraham, of the tribe of Benjamin. 

2 God hath not cast away his people which he b fore- 
knew. Wot ye not what the scripture saith c of Elias ? 
how he maketh intercession to God against Israel, 
d saying, 

3 Lord, they have killed thyprophets, and digged down 
thine altars ; and I am left alone, and they seek my life. 

4 But what saith the answer of God unto him ? I 
have reserved to myself seven thousand men, who 
have not bowed the knee to the image of Baal. 

5 Even e so then at this present time also there is a 
remnant according to the election of grace. 

Ver. 12. Lord over all.— Doddridge, "Lord of all." So the Greek. Com 
pare ch. x. 36. 

Ver. 16. Our report.— Our preaching. 

Ver. 18. Their sound.— [Similar to this elegant accommodation of these 
words, is the application of them in a passage of Zohar, Genes. " These 
words are the servants of the Messiah, and measure out both the things above 
and the things beneath."]— Bagster. 

Ver. 20. Esaias is very bold—i. e. open and plain in his predictions. Com- 
pare 2 Co. iii. 12. 

Chap. XI. Ver. 2. Which he for ekn&io — L e. which he previously approved, 

or loved. Rob. Wahl. Wot ye not— \. e. Know ye not— what the ssrip- 

ture saith of Elias?— i. e. of Elijah ? Hoiu he maketh intercession— i. e. 

pleadeth, or complaineth. See note on chap. viii. 27. Against Israel.— 

Respecting Israel. 



1 



CHAP. 11. 

a lSa.12.22 
Ps.77.7,8. 
89.31. .37. 

b c.8.29. 

c in. 

d 1 Ki.19.10 
..18. 

e c.9.27. 



r- 



i ■» «m ntrm 



ROMANS, XI. 



431 1. 






grace, 



then is it no more of works: 
grace. But if i$ he of 
grace ■,• otherwise work is 



6 And if by • 6V «^, 
otherwise grace is no more 
works, then is it no more 
no more work. 

7 What then? Israel s hath not obtained that which 
he seekethfor-; but the election hath obtained it, and 
the rest were & blinded. 

8 (According as it is written, God hath given them 
the spirit of i J slumber, k eyes that they should not 
see, and ears that they should not hear^ unto this day. 

9 And David saith, Let i their table be made a snare, 
and a trap, and a stumbling-block, and a recompense 
unto them: 

10 Let their eyes be darkened, that they may not 
see, and bow down their back alway. 

11 I say then, Have they stumbled that they should 
fall? God forbid: but rather through their fall salva- 
tion is come unto the m Gentiles, for to provoke them 
to jealousy. 

12 Now if the fall of them be the riches of the world, 
and the n diminishing of them the riches of the Gen- 
tiles ; how much more their fulness 1 

13 For I speak to yon Gentiles, inasmuch as I ° am 
the apostle of the Gentiles, I magnify mine office: 

14 If by any means I may provoke to emulation them 
which are my flesn, and might save p some of them. 

15 For if the casting away of them be the reconciling 
of the world, what shall the receiving ef them be, but 
life from the dead 1 

16 For if <* the first-fruit he holy, the lump is also 
holy : and if the root 6e holy, so ane the branches. 

17 And if some ef the branches r be broken off, and 
thou, s feeing a wild olive tree, wert graffed in t among 
them, and with them partakes t of the root and fat- 
ness of the olive tree ; 

18 Boast « not against the branches. But if thou 
boast, thou nearest not the root, but the root thee. 

19 Thou wilt say then, The branches were broken of£ 
that I might be graffed in. 

20 Well ; because of unbelief they were broken off, and 
thou standest by faith. Be not high-minded, but v fear: 

21 For if God spared not the natural branches, take 
heed lest he also spare not thee. 

22 Behold therefore the goodness and severity of 



A. M.<ir. 

4GG2. 

A. ti. cir. 

58. 



f ^.4.4,5. 
Ga.5.4. 

Ep.2.a 

g ^.9.31. 

%. hardenett. 

i or, re- 

jfiorse. 



j Ts.29.10. | 

k De.29.4. 
Is. 6. 9. 



i Ps. 69.22, 
23. 



*n Ac. 13. 46. 
2S.24..28. 
c.10.19. 



a or, fecay, 
dr, less. 



o Ac.9.15. 
Ga.t.16. 
Ep.3.8. 



p lCo.7.16 

<q Le53.10. 
' Na.15.lS 
..21. 

t Je. 11.16. 

s Ep.2.12, 
13. 

t or, for. 

u ICo. 10.12 
v Phi.2.12. 



Ver. 7. Israelkath wot obtained— i. e. the nation at large bath not obtained 
salvation. See chap. ix. 31, 32. 

ti Ver. 11. That they should.— The terms "utterly," or "irrecoverably,'* or 
"tor ever," are by commentators in general here understood, or supplied : and 
the sense evidently requires this ; for verse 15 speaks of their being raised up 
again, and, of course, their fall could not be final. 

Ver. 12. The riches of the world— i. e. the defection of the Jews enriched 
other nations, by making the Gentile Church the depository of divine truth, 
and of Christian privileges. 

Ver. 13. The apostle of the Gentiles— i. e. expressly deputed to preach the 
gospel to them. 

Ver. 16. Jf the first-fruit be holy.— This may refer to the early Patriarchs 
and believing Hebrews. For the allusion, see Num. xv. 20, 21. Abraham was 
the root of the Jewish nation. 

Ver. 22. Severity.— [The term severity, properly denotes excision, cutting \\ 



(f 



432 



ROMANS, XI. 



A. M. cir. 

40S2. 
A. D. cir. 

53. 



w He.3.6.14 
10.23,39. 

x Jn.15.2. 

y 2Co.3 16. 

s or, hard- 
ness. 

■J Do.3.U. 

c Lu 21.24. 
c 1*59.20. 

d Je.31.3I, 

&c. 

He. 10. 16. 

e De.10.I5. 

• f Nu-.23J9. 

g Ep.2:2. 

h OT,obeyed 

i c.3.9. 
Ga.3.22. 

j or, shut 
thim all 
up togeth- 
er. 

k Ps.107.8, 
fee. 

1 Job 11.7. 
Ps.92.5. 

mis. 40. 13. 
Je.23.18. 

n Job 41.11. 

o I Co. 8. 6. 
Col. 1.16. 

p Him. 



God : on them which fell, severity ; but toward thee, 
goodness, w if thou continue in his goodness : other- 
wise thou x also shalt be cut off. 
23 And they also, if ^they abide not in unbelief, 
shall be grafted in : for God is able to graff them in 



again. 



24 For if thou wert cut out of the olive tree which 
is wild by nature, and wert grafTed contrary to nature 
into a good olive tree: how much more shall these, 
which be the natural branches, be grafted into their 
own olive tree? 

25 For I would not, brethren, that ye should be 
ignorant of this mystery, lest ye should be wise in 
your own conceits; that z blindness in part a is hap- 
pened to Israel, until the fulness b of the Gentiles be 
come in. 

26 And so all Israel shall be saved : as it is written, 
c There shall come out of Sion the Deliverer, and shall 
turn away ungodliness from Jacob : 

27 For d this is my covenant unto them, when I shall 
take away their sins. 

28 As concerning the gospel, they are enemies for 
your sakes : but as touching the election, they are be- 
loved e for the fathers' sakes. 

29 For the gifts and calling of God are without f re- 
pentance. 

30 For as ye in times s past have not believed God, 
et have now obtained mercy through their unbe- 
ief: 

31 Even so have these also now not h believed, 
that through your mercy they also may obtain 
mercy. 

32 For God i hath J concluded them all in unbelief, 
that he might have mercy upon all. 

33 O k the depth of the riches both of the wisdom 
and knowledge of God! how unsearchable \are his 
judgments, and his ways past finding out ! 

34 For m who hath known the mindf of the Lord? or 
who hath been his counsellor ? 

35 Or n who hath first given to him, and it shall be 
recompensed unto him again 1 

36 For ° of him, and through him, and to him, are 
all things : to p whom be glory for ever. Amen. 



I 



off, as the gardener cuts off, with a pruning knife, dead boughs, or luxuriant 
stems.]— Bagster. 

Ver. 24. Be graff ed. — The apostle compares the calling of the Gentiles, as 
founded on the rejection of the Jews, to the grafting of the branches of the 
wild olive into a good and fruitful olive tree : a practice contrary to nature, 
and what is never done by man, though the opposite is not uncommon. But 
" God's ways are not our ways." 

Ver. 25. The fulness of the Gentiles— i. e. the general conversion of the 
heathen. 

Ver. 29. # Without repentance— i. e. God never repents of the grace and 
favour which he bestows. See John xiii. I. 

Ver. 32. Hath concluded all in unbelief— That is, hath considered Jews 
and Gentiles as alike guilty, that he might on both display the same mercy. 
See chap. iii. 9. 

Ver. 33—35. O the riches.— " In this sublime manner hath the apostle finished 
his discourse concerning the dispensations of religion which have taken place 
in the different ages of tlie world."— Macknight. 



&C 



ROMANS, XII. 



433 



1 1 ) 



CHAPTER XII. A. M. oir. 

I God's mercies must move us to please God. 3 No man must think too well of 4062. 

himself, 6 but attend every one on that calling wherein he is placed. 9 Love, A. D. cir. 

and many other duties, are required of us. 19 Revenge is specially forbidden. 58. 

1 BE SEECH you therefore, brethren, by the mercies 
of God, that ye present your bodies a a living sacri- 
fice, holy 2 acceptable unto God, which is your reason- 
able service. 

2 And b be not conformed to this world : but be ye 
transformed by the renewing of your mind, that ye 
may prove c what is that good, and acceptable, and 
perfect, will of God. 

3 For I say, through the grace given unto me, to eve- 
ry man that is among you, not to think of himself 
more highly d than ho ought to think; but to think 
e soberly, according a 3 God hath dealt to every man 
the measure f of faith. 

4 For as we have many s members in one body, and 
all members have not the same office : ; 

5 So we, being many, are one body fain Christ, and 
every one members one of another. 

6 Having then gifts differing i according to the grace 
that is given to us, whether prophecy, let us prophesy 
according to the proportion of faith ; 

7 Or ministry, let us wait on our ministering ■: or he 
that teacheth, on teaching ; 

8 Or he that exhorteth,on exhortation : he that i giveth, 
let him do it k with simplicity; l he that ruleth, with 
diligence ; he that showeth mercy, with" 1 cheerfulness. 

9 Let\o\e be without n dissimulation. Abhor ° that 
which is evil : cleave to that which is good. 

10 Be kindly p afTectioned one to another ^with 
brotherly love ; in honour preferring one r another ; 

Chap. XII. Ver. 1. A living sacrifice. — This implies that the body was 
not to be presented without the soul. The terms here used are sacrificial, and 
forcibly intimate that, as under the Old Testament dispensation, the burnt- 
offerings were wholly the Lord's property, so Christians are required to give 
up themselves entirely to the service of G-od. 

Ver. 2. Be not conformed. — The first instance required of devotedness to 
God, is nonconformity to the world — its pleasures, its hopes, and its pursuits : 
and it is only by a" transformation" — not conforming to the world, but unto 
the temper and spirit of Christ Jesus, that we can possibly prove by our own 

experience what really is the good, acceptable, and perfect will of God. 

That ye may prove.— Doddridge, " Experimentally know." 

Ver. 3. The measure of faith.— This refers, perhaps, to the faith by which 
they were enabled to work miracles. 

Ver. 6. Prophecy.— Preaching by inspiration, whether in the way of predic- 
tion, or otherwise. According to the proportion of faith. — " If we suppose 

the prophetic gift to be given in proportion to the exercise of faith, i. e. de- 
pendence on God .... we have, I think, the clearest explication the phrase 
will admit."— Doddridge. 

Ver. 7. Ministry. — Literally, "deaconship." The sense appears to us to be, 
that all the servants of Christ were to exert themselves to the utmost, in their 
different lines of duty, whether in public or in private — whether as inspired or 
uninspired teachers, catechisers, or Scripture readers — all were to do their 
best. So Mr. Cox. 

Ver. 8. He that ruleth — Or "presideth," as Doddridge renders it after Lord 
Barringtbn; but as the same word is in the last chapter (verse 2) applied to 
Phebe, it probably means a person taking the lead in any department, either 
of ministerial duty or Christian charity. But see ch. xvi. 1. 

Ver. 10. Be kindly affectioned— The original term, philostorgos, Mi. Cox 
observes, " is exceedingly expressive ; philos, signifying delight, in a thing, 
and storge, that tender affection which mothers naturally bear to t heir owa 
offspring." 



CHAP. 12. 

a 1 Co. 6. IS 
..20. 

b Un.215. 

e Ep.5.10, 
17. 

d c.11.90. 

e to sobri- 
ety. 

f Ep.4.7, 
&c. 

g 1 Co.12.4, 

h Ep.1.23. 

i lFe.4.10, 
11. 

j Or, 2771- 

parteth. 

k or, liber- 
ally. 

1 Ps. 101.2, 
&c. 

m2Co.9.7. 

n lPe.1.22. 

o Ps 34.14. 

p lPe.2.17. 

q or, in the 
love of the 
brethren. 

r 1 Pe.5.5. 



37 



434 



ROMANS, XIII. 




a Ac.20.34, 
35. 

t Col. 4. 12. 
u He. 12. '28 
v c.5.2,3. 
w Ja.1.4. 
x Ln.18.1. 
y Ps.4l.l. 
He. 13. 16. 

z H<;.13.2. 
J Pe.4.9. 

a Mat. 5. 44. 
b 1 Co. 12.26 
c 1 Pe.3.8. 
d Je.45.5. 

e or, be con- 
tented 
withmean 
things. 

f Is. 5.21. 

g Mat. 5. 39. 
1 Pe.3.9. 



h 2 Co.8.21. 

i Ps.34.14. 
He. 12. 14. 

j Le.19.18. 

k De.32.35. 
1 Pr.25.21, 

22. 

Mat. 5. 44. 

mPr.16.32. 



CHAP. 13. 
a lPe.2.13. 
b Da.2.21. 
c or, order- 



n 



ed. 



11 Not slothful in s business ; t fervent in spirit ; serv- 
ing u the Lord ; 

12 Rejoicing v in hope ; patient w in tribulation; con- 
tinuing 31 instant in prayer ; 

13 y Distributing to the necessity of saints; given to 
1 hospitality. 

14 Bless a them which persecute you: bless, and 
curse not. 

15 Rejoice b with them that do rejoice, and weep with 
them that weep. 

16 Be c of the same mind one toward another. Mind 
dnot high things, but e condescend to men of low es- 
tate, f Be not wise in your own conceits. 

17 Recompense s to no man evil for evil. Provide 
h things honest in the sight of all men. 

18 If it be possible, as much as lieth in you, live 
peaceably » with all men. 

19 Dearly beloved, avenge J not yourselves, but rather 
give place unto wrath : for it is written, k Vengeance 
is mine ; I will repay, saith the Lord. 

20 Therefore if i thine enemy hunger, feed him ; 
if he thirst, give him drink : for in so doing thou shalt 
heap coals of fire on his head. 

21 Bd m not overcome of evil, but overcome evil with 
good. 

CHAPTER XIII. 

I Subiectioiij and many other duties, we owe to the magistrates. 8 Love is the 
fulfilling ot the law. 11 Gluttony and drunkenness, and the works of dark- 
ness, are out of season in the time of the gospel. 

LET every soul be subject a unto the higher powers. 
For there bis no power hut of God: the powers 
that be are c ordained of God. 

2 Whosoever therefore resisteth the power, resisteth 
the ordinance of God : and they that resist shall re- 
ceive to themselves damnation. 

3 For rulers are not a terror to good works, but to 



Ver. 13. Given to hospitality.— This was a virtue of primary importance in 
the East, where there are few public inns ; and at this time, as Doddridge 
observes, it was peculiarly important, as Christians were persecuted both by 
Jews and heathens. 

Ver. 16. Be ofthesame mind.— Cox, " be united in affection to each other." 
Provide thing's honest.— Gr. Kala, good, useful, profitable.— Park- 



17. 



Ver 
hurst. 

Ver. 19 
that to 1 



Leave 
means 



.Give place unto torath—i. e. submit, and do not return it. 
iim who hath said— Vengeance is mine. — Vengeance here 
retributive justice, as chap. iii. 5. 

Ver. 20. Therefore if thine enemy hunger, feed him.— Prov. xxv. 21, 

22. Thou shalt fieap coals of fire, &c. — The expression here quoted from 

Solomon, refers to the method adopted in melting and purifying ceitain metals : 
and is generally explained to imply, that the enemy shall by such means be 
melted down ; but Dr. Whitby explains it to import rather, that by such 
means the Almighty will be engaged to take the sufferer's part. See Ps. xl. 9, 10. 

Chap. XIII. Ver. 1. The higher powers— i. e. "the supreme authority," 
whether it be vested in the people, or the nobles, or the sovereign, or be shared 
among these three orders, or whatever form of government may be established. — 
Macknight.—No power but of God— i. e. derived from him, and ordained 
by him. 

Ver. 2. They that resist '—Namely , the lawful exercise of authority, of what- 
ever nature the government may be. Shall receive .... damnation. — 

(Gr. krima.) Doddridge and Cox, "Condemnation." Macknight, "Pu- 
nishment." Boothroyd, "Judgment." 

Ver. 3 Rulers are not a terror— i. e. such is not the design for which they 
are appointed. 



ROMANS, XIV. 



435 



the evil. Wilt thou then not be afraid of the power ? 
do J that which is good, and thou shalt have praise of 
the same : 

4 For he is the minister of God to thee for good. But 
if thou do that which is evil, be afraid ; for he beareth 
not the sword in vain : for he is the minister of God, 
a revenger to execute wrath upon him that doeth evil. 

5 Wherefore e ye must needs be subject, not only for 
wrath, but also for conscience sake. 

6 For for this cause pay ye tribute also : for they are 
God's ministers, attending continually upon this very 
thing. 

7 Render therefore to all f their dues : tribute to whom 
tribute is due ; custom to whom custom ; fear to 
whom fear ; honour to whom honour. 

8 Owe no man any thing, but to love one another: 
for s he that loveth another hath fulfilled the law. 

9 For this, Thou h shalt not commit adultery, Thou 
shalt not kill, Thou shalt not steal, Thou shalt not 
bear false witness, Thou shalt not covet ; and if there 
be any other commandment, it is briefly comprehend- 
ed in this saying, namely, i Thou shalt love thy neigh- 
bour as thyself. 

10 Love worketh no ill to his neighbour : therefore 
love is the fulfilling of the law. 

11 And that, knowing the time, that now it is high 
time to awake J out of sleep : for now is our salvation 
nearer than when we believed. 

12 The night is far spent, the day is at hand: let us 
k therefore cast off the works of darkness, and let us 
put ? on the armour of light. 

13 Let us walk m "honestly, as in the day; not in 
°ricing and drunkenness, not in p chambering and 
wantonness, not in strife and envying. 

14 But put 3 ye on the Lord Jesus Christ, and make 
r not provision for the flesh, to fulfil the lusts thereof. 

CHAPTER XIV. 

3 Men may not contemn nor condemn one the other for tilings indifferent : 
13 but take heed that they give no offence in them : 15 tor that the apostle 
proveth unlawful by many reasons. 

TTIM that is weak in the faith receive ye, but a not to 
■*--*- doubtful disputations. 



A. M. cir. 

4062. 
A. D. cir. 



d lPe.2.14. 

e Ec.8.1. 
f Mat. 22.21 

g Ja.2.8. 

h Ex.20. 13, 

&c. 

i Le.19.18. 
Mat. 22. 
39,40. 

j lTh.5.5.. 

8. 

k Ep.5.11. 

1 Ep.6.13, 
&c. 

mor, de- 
cently. 

n Phi.4.8. 
1 Pe.2.12. 

o 1 Pe.4.3. 

p 1 Co.6.9, 
10. 

q Ga.3.27. 
r Ga.5.16. 



CHAP. 14. 

a or, not U 
judge his 
doubtful 
thoughts. 



Ver. 4. A revenger. — Doddridge, " An avenger." 

Ver. 6. Upon this very thing.— Doddridge, " To this one affair." 

Ver. 7. Fear to who?n fear.— Doddridge, " Reverence to whom reverence. " 



-Our 



Ver. 11. It is high time.—Mackn/ght, "It is already the hour. 
salvation is nearei — i. e. the completion of it — than token we believed— \. e. 
than when we [first] helieved. So Doddridge, Cox, &c. 

Ver. 12—14. The night is far spent.— These verses were mainly instru- 
mental to the conversion of St. Augustin, in the fourth century, by inducing 
him to put away the works of darkness, and " put on the Lord Jesus." 

Ver. 13. Let us walk honestly.— Doddridge, " boot trably." Not in 

rioting.— Macknight, " revelling." The Greek (komoL) denotes feasting, 
with lascivious songs and dances in honour of Bacchus. 

Ver. 14. But put ye on. — IThis is a Greek phrase, signifying to assume the 
interests of a person, to enter into his views, to imitate him.] — Bagster. — 
Chrysostom, (the most eloquent of the Greek Fathers) shows, that, to put on 
another person, was to imitate his character. The allusion appears to us 
theatrical. To put on Cesar or Cato, is to act his part, the hero or the pa- 
triot ; and to put on Christ is to copy his tempers and his example. 



-— -\ 



436 



ROMANS, XIV. 



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b Ja.4.12. 



c Is. 40. 89. 



i d Col.2.16. 



e or, as- 
sured. 



f or, oo- 

serveth. 



g 1 Pe.4.2. 



h Phi.2.9.. 
11. 



1 Is. 45.23. 



2 For one believeth that he may eat all things : an- 
other, who is weak, eateth herbs. 

3 Let not him that eateth despise him that eateth 
not ; and let not him which eateth not judge him that 
eateth : for God hath received him. 

4 Who b art thou that judgest another man's ser- 
vant ? to his own master he standeth or falleth. Yea, 
he shall be holden up : for God c is able to make him 
stand. 

5 One d man esteemeth one day above another : an- 
other esteemeth every day alike. Let every man be 
e fullyjDersuaded in his own mind. 

6 He that f regardeth the day, regardeth it unto the 
Lord; and he that regardeth not the day, to the Lord 
he doth not regard it. He that eateth. eateth to the 
Lord, for he giveth God thanks ; and he that eateth 
not, to the Lord he eateth not, and giveth God 
thanks. 

7 For s none of us liveth to himself, and no man 
dieth to himself. 

8 For whether we live, we live unto the Lord ; and 
whether we die, we die unto the Lord : whether we 
live therefore, or die, we are the Lord's. 

9 For h to this end Christ both died, and rose, and re- 
vived, that he might be Lord both of the dead and 
living. 

10 But why dost thou judge thy brother? or why 
dost thou set at nought thy brother? for we shall all 
stand before the judgment seat of Christ. 

11 For it is written, As il live, saith the Lord, every 
knee shall bow to me, and every tongue shall confess 
to God. 

12 So then every one of us shall give account of him- 
self to God. 



Chap. XIV. Ver. 2. Eateth herbs.— Cox, " vegetables." Whitby refers 
this to the Essenes. a Jewish sect, who in Gentile countries (as was Italy) ate 
no meat at all, as they often could not have it killed according to their law. 

Ver. 5. Another esteemeth.— [The Apostle is here speaking of the Jewish 
fasts and festivals ; and of course his observations do not regard the sabbath, 
which was instituted at the creation ; and which being a type of " the rest 
which remaineth for the people of God," must continue in force, as all types 
do, till the antitype, or thing signified, takes place, that is, till the consumma- 
tion of all things.]— Bolster. Let every man be fully persuaded.— Dodd- 
ridge, " Let every man freely enjoy his own sentiment." So Cox. The allu- 
sion is to a vessel in full sail, with wind and tide : " Let every man go on in 
his own way without impediment." 

Ver. 6. To the Lord he dothnot regard it.— Perhaps the English idiom, and 
the true sense of the words, would be better preserved by rendering, " He that 
disregardeth the day, to the Lord he disregarded) it." This, we apprehend, 
refers only to the Judaic holidays, and especially the seventh-day sabbath, to 
which the Gentiles, having adopted the first day of the week instead, might 
reasonably refuse conformity. 

Ver. 7. None liveth to himself, &c.—Macknight, in both members of the 
sentence, "by himself." Cox, " according to the will of." 
" Live whilst you live," the epicure would say, 
And seize the pleasures of the present day. 
" Live whilst you live," the sacred preacher cries 
And give to God each moment as »t flies. 
Lord, in my views, let both united be ; 
I live in pleasure whilst I live to thee. 
Ver. 9. Lord both of the dead and living — i. e. our Lord botn in life and 
death. 



ROMANS, XV. 



437 1 



13 Let us not therefore judge one another any more : 
but judf;e this rather, that no man put a stumbling- 
block or an occasion to fall in his brother's way. 

14 I know, and am persuaded by the Lord Jesus, 
that there is nothing J unclean of itself : but to him 
that esteemeth any thing to be i unclean, to him it is 
unclean. 

15 But if thy brother be grieved with thy meat, now 
walkest thou not * charitably. Destroy i not him with 
thy meat, for whom Christ died. 

10 Let not then your good be evil spoken of: 
17 For m the kingdom of God is not meat and drink ; 
but "righteousness, and ° peace, and joy Pin the Holy 
Ghost. 
IS For he that in these things serveth Christ is ac- 
ceptable to God, and approvea of men. 

19 Let ^ us therefore follow after the things which 
make for peace, and r things wherewith one may edify 
another. 

20 For meat destroy not the work of God. All things 
indeed are s pure; but it is tevil for that man who 
eateth with offence. 

21 It is good neither to eat flesh, nor to drink wine, 
nor any thing whereby thy brother stumbleth, or is 
offended, or is made weak. 

22 Hast thou faith? have it to thyself before God. 
Happy u is he that condemneth not himself in that 
thing which he alloweth. 

23 And he that v doubteth is damned if he eat, be- 
cause he eateth not of faith: for whatsoever ™is not 
of faith is sin. 

CHAPTER XV. 
1 5P>he strong must bear with the weak. 2 We may not please ourselves, 3 for 
/'.vrist did not so, 7 but receive one die other, as Christ did us all, 8 both Jews, 
i_ and Gentiles. 15 Paul excuseth his writing, 28 and promiseth to see them, 
39 and requested! their prayers. 

WE then that are strong ought to a bear the in- 
firmities of the weak, and not to please our- 
selves. 

2 Let every one of us please his neighbour bfor his 
good to edification. 



A. M. cir. { | 

4062. 
A. D. cir. 

58. 



j common. 

k according 
to charily. 

1 lCo.8.11. 
m Mat. 6.33. 

a Phi. 3. 9. 

o J n. 16.33. 
c.5.1. 
Phi.4.7. 

p c.15.13. 

q Ps.34.14. 
He. 12. 14. 

r lCo.14.12. 

s Tit. 1.15. 

t 1 Co. 8. 10 
..13. 

u Un3.21. 

v or, dis- 
cerneth 
and put- 
teth a dif- 
ference 
beticeen 
meats. 

wHe.11.6. 



CHAP. 15. 

a c.14.1. 
Ga.6.2. 

b 1 Co. 9. 19. 
Phi.2.4,5 



Ver. 14. Unclean— Gt. common," twice. See Acts x. 15. 

Ver. 15. Not charitably.— [" According to love;" which charity, from the 
Latin charitas, properly signified, though now restricted to alms-giving.] — B. 

Destroy not.— The words used both here and in ver. 20 imply, literally, 

destuiction by loosening the materials of which a building, &c. may be com- 
posed ; and seem to imply the loosening or disturbing of a person's faith and 
principles, and peace of mind ; for it does not appear how our uncharitable 
conduct can destroy the soul of a fellow Christian : the greater danger is to 
ourselves. Compare ver. 21 ; also 1 Co. \iii. 11. 

Ver. 21. It is good neither. — So far from wantonly or carelessly offending 
weak believers, Christians should rather deny themselves even in lawful 
things ; refraining from any action that might grieve or oftend their brethren, 
and so unhinge their minds and unsettle their principles, than do which, the 
apostle says, " it were good neither to eat flesh or to drink wine" at alt ; and 
Paul declares that, sooner than do so, he would himsel" "eat no flesh while 
the world standeth," 1 Co. viii. 13.) A noble declaration, and highly worthy of 
imitation. 

Ver. 23. Is damned.— Doddridge and Macknight, "condemned;" i. e. 

both in his own conscience and before God. Whatsoever is not of faith. — 

Macknight, "from (Gr. ek) faith;" that is, whatsoever a person does, while 
his own conscience and judgment condemn him, is sin before God. 



>«r- 



37* 



438 



ROMANS, XV. 



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c Jn.6.38. 

d Pa.69.9. 

e lCo.10.11. 
2TL3.16, 
17. 

f I Co. 1.10. 

g cr, after 
the exam- 
pie of 

h Ac.4.24, 

32. 

i Ep.1.6. 

j Ac. 3. 25, 
26. 

k Ps.18.49. 
1 De.32.43. 
mPs.117.1. 

a Is.11.1,10 

o Re.5.5. 
22.16. 

p c.14.17. 

q He.6.9. 
2Pe.l.l2. 

r I Co.8.1, 
7,10. 

s £p.3.7,8. 

t or, scucri- 
ficing. 

u Is.66.20. 

v Ac.20.32. 

w2Co.l2.1, 
&c. 

x He. 5.1. 

y Ga.2.8. 



3 For even Chris, c pleased not himself; but as it is 
written, dThe reproaches of them that reproached thee 
fell on me. 

4 For whatsoever e things were written aforetime 
were written for our learning, that we through patience 
and comfort of the scriptures might have hope. 

5 Now the God of patience and consolation grant 
you to be like-minded f one toward another £ accord- 
ing to Christ Jesus : 

6 That ye may with one hmind and one mouth glo- 
rify God, even the Father of our Lord Jesus Christ. 

7 Wherefore receive ye one another, as Christ also 
i received us to the glory of God. 

8 Now I say that Jesus Christ was a minister of the 
circumcision for the truth of God, to confirm J the pro- 
mises made unto the fathers : 

9 And that the Gentiles might glorify God for his 
mercy ; as it is written, k For this cause I will confess 
to thee among the Gentiles, and sing unto thy name. 

10 And again he saith, i rejoice, ye Gentiles, with his 
people. 

11 And again, m Praise the Lord, all ye Gentiles; and 
laud him, all ye people. 

12 And again, Esaias saith, "There shall be a root 
of Jesse, and he that shall rise to reign over the Gen- 
tiles ; in him shall the Gentiles trust. 

13 Now the God of hope fill you with all Pjoy and 
peace in believing, that ye may abound in hope, through 
the power of the Holy Ghost. 

14 And I myself also am persuaded ^of vou, my 
brethren, that ye also are full of goodness, filled with 
all r knowledge, able also to admonish one another. 

15 Nevertheless, brethren, 1 have written the more 
boldly unto you in some sort, as putting you in mind, 
because s of the grace that is given to me of God, 

16 That I should be ihe minister of Jesus Christ to 
the Gentiles, ministering the gospel of God, that the 
t offering u up of the Gentiles might be acceptable, be- 
ing sanctified v by the Holy Ghost. 

17 I have therefore whereof I may glory w through 
Jesus Christ in those things x which pertain to God. 

18 For I will not dare to speak of any of those things 
which Christ hath not wrought by me, to make y the 
Gentiles obedient, by word and deed, 



Chap.. XV. Ver. 3. The reproaches of them that reproached thee— On this 
quotation Bishop Home remarks, " The usage our Lord met with from his 
brethren [the Jews,] for his zeal for the house of God, should comfort those 
who meet with the same usage, on the same account." 

Ver. 9. For this cause I will confess to thee.— Bishop Home says, "This 
verse is by the apostle produced as a proof that the Gentiles were one day to 
glorify God, for the mercy vouchsafed them by Jesus Christ." 

Ver. 15. In some sort, as putting you in mind, &c— Doddridge, " In this 
part, (of my epistle,) as stirring up," &c. Macknight, " Partly as calling 
things to remembrance." Cox, " In some degree." 

Ver. 18. I will not dare to speak of any of those things which Christ hath 
not wrought— -i. e. Not exaggerate the facts, &c. Dr. Pije Smith renders it, 
" I would not dare to speak of any thirds, except of those which Christ hath 
wrought through me," <kc. He adds, the two negatives appear to be put 
for strengthening the affirmation." Q,. d. "I may venture to speak freely of 
what Christ has done, for that is to his glory, not my own." 



il 



. 



ROMANS, XV. 



439 



19 Through mighty z signs and wonders, by the power 
cf the Spirit of God ; so that from Jerusalem, and 
round about unto Illyricum, I a have fully preached 
the gospel of Christ. 

20 Yea, so have I strived to preach the gospel, not 
where Christ was named, blest I should build upon 
another man's foundation : 

21 But as it is written, c To whom he was not spoken 
of, they shall see : and they that have not heard shall 
understand. 

22 For which cause also I have been dmuch hinder- 
ed e from coming to you. 

23 But now having no more place in these parts, and 
having a great desire these many years to come unto 

y° u ; . ... 

24 Whensoever I take my journey into Spain, I will 
come to you : for I trust to see you in my journey, and 
to be f brought on my way thitherward by you, if first 
I be somewhat filled s with your company. 

25 But now I go h unto Jerusalem to minister unto 
the saints. 

26 For it hath pleased them of | Macedonia and 
Achaia to make a certain contribution for the poor 
saints which are at Jerusalem. 

27 It hath pleased them verily ; and their debtors 
they are. For if the Gentiles have been made par- 
takers of their spiritual things, their duty is J also to 
minister unto them in carnal things. 

28 When therefore I have performed this, and have 
sealed to them this k fruit, I will come by you into Spain. 

29 And I am sure that, when H come unto you, I 
shall come in the fulness of the blessing of the gospel 
of Christ. 

30 Now I beseech you, brethren, for the Lord Jesus 
Christ's sake, and for the m love of the Spirit, that ye 
strive n together with me in your prayers to God for me ; 

31 That °I may be delivered from them that p do not 

Ver. 19. Round about unto Illyricum— i. e. as far as its western shores. 
[Illyricum, or Illyria, was a country of Europe, lying N. and N. W. of Ma- 
cedonia, on the eastern coast of the Adriatic gulf, opposite Italy. It was dis- 
tinguished into two parts ; Liburnia north, now Croatia ; and Dalmatia south, 
still retaining the same name. The account of St. Paul's second visit to the 
peninsula of Greece, Ac. xx. 1, 2. says Dr. Paley, leads us to suppose, that in 
going over Macedonia, he had passed so far to the west, as to come into 
those parts of the country which were contiguous to Illyrioum, if he did not 
enter Illyricum itself. The history and the Epistle therefore so far agree ; and 
the agreement is much strengthened by a coincidence of time ; for much be- 
fore the time when this epistle was written, he could not have said so, as his 
route, in his former journey, confined him to the eastern side of the peninsula, 
a considerable distance from Illyricum.]— Bagster. 

Ver. 24. Whensoever I take my journey into Spain.— Doddridge infers 
hence, compared with verse 20, that no Christian church had hitherto been 
founded in that country, though an ancient legend makes James to have resi- 
ded there fifteen years. [Spain is a large country in the west of Europe, 
which anciently comprehended both Spain and Portugal, separated from Gaul 
or France by the Pyrenees, and bounded on every other side by the sea.l— B. 

Ver. 25. I go unto Jerusalem.— See Acts xx. 1, &c. See Paley' s Hora 
Paul. chap. ii. No. 1. 

Ver. 27. Their spiritual things— \. e. The blessings of the gospel, which 
I was first preached to the Jews. Carnal— i. e. temporal things. 

Ver. 28. Sealed to them — i. e. confirmed to them. 



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z Ac.19.11. 
a C.1.14..16 

2 Co. 19. 
13.. 16. 

c Is.52.15. 

d or, many 
teays % )r, 

often 
limes. 

e lTh.2.18. 

f Ac. 15.3. 
3Jn.6. 

g with you. 

h Ac. 19. 21. 

i 2Co.8.l. 
9.2,12. 

j lCo.9.11. 
k Phi. 4. 17. 

1 c. 1.11,12. 

m Phi. 2.1. 

n Col. 4. 12. 

o 2Th.3.2. 

p or, are 
disobedi- 
ent. 



-I 



440 



ROMANS, XVI. 



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CHAP. 1G. 



a Phi. 2. 29. 



b Ac. 18. 2, 



c lCo.16.19 



d Ga.1.22. 



e orfriends 



believe in Judea ; and that my service which I have 
for Jerusalem may be accepted of the saints ; 

32 That I may come unto you with joy by the will of 
God, and may with you be refreshed. 

33 Now the God of peace ^be with you all. Amen. 

CHAPTER XVI. 
3 Paul willeth the brethren to greet manyj 17 and adviaeth them to take heed of 
those which cause dissension and offences, 21 and after sundry salutations 
endeth with praise and thanks to God. 

T COMMEND unto you Phebe our sister, which is a 
■*■ servant of the church which is at Cenchrea : 

2 That ye receive a her in the Lord, as be-cometh 
saints, and that ye assist her in whatsoever business 
she hath need of you : for she hath been a succourer 
of many, and of myself also. 

3 Greet b Priscilla and Aquila, my helpers in Christ 
Jesus: 

4 Who have for my life laid down their own necks : 
unto whom not only I give thanks, but also all the 
churches of the Gentiles. 

5 Likewise greet the church that is in their c house. 
Salute my well beloved Epenetus, who is the first 
fruits of Achaia unto Christ. 

6 Greet Mary, who bestowed much labour on us. 

7 Salute Andronicus and Junia, my kinsmen, and 
my fellow prisoners, who are of note among the apos- 
tles, who also were in d Christ before me. 

8 Greet Amplias my beloved in the Lord. 

9 Salute Urbane, our helper in Christ, and Stachys 
my beloved. 

10 Salute Apelles approved in Christ. Salute them 
which are of Aristobulus' e household. \ 

11 Salute Herodion my kinsman. Greet them that be 
of the e household of Narcissus, which are in the Lord. 

12 Salute Tryphena and Tryphosa, who labour in 
the Lord. Salute the beloved Persis, which laboured 
much in the Lord. 



Chap. XVI. Ver. 1. A servant. — (Gr. deaconess.) Some suppose that 
deaconesses were usually widows, and well advanced in years. See 1 Tim. 
hi. 1 1 ; v. 9. 

Ver. 2. Assist her. — Prohably she had come to Rome on private business of 
her own, and might need assistance and advice. 

Ver. 3. Greet Priscilla.— -[Had the notes of time in this epistle fixod the 
writing of it to any date prior to St. Paul's first residence at Corinth, the salu- 
tation of Aquila and Priscilla would have contradicted the history, because it 
would have been prior to his acquaintance with these persons. If they had 
fixed it during that residence at Corinth, during his journey to Jerusalem, or 
during his progress through Asia Minor, an equal contradiction would have 
been incurred, because, during all that time, they were either with St. Paul, or 
abiding at Ephesus. Lastly, had they fixed this epistle to be either contempo- 
rary with the first epistle to the Corinthians, or prior to it, a similar contradic- 
tion would have ensued, for they were then with St. Paul. As it is, all things 
are consistent. See Paley.) — Bagster. 

Ver. 4. Laid down their own necks. — An allusion to persons presenting 
themselves to decapitation to save others. The expression is proverbial. 

Ver. 5. Salute, &c. — The charge to salute one another with a holy kiss, 
alludes, as we well know, to an Oriental custom, which it is thought the Chris- 
tians borrowed from the Jewish synagogue ; and was not promiscuous between 
the two sexes, but each saluted their own sex only. From no mention being 
made, however, of Peter among the persons saluted, it is sufficiently evident 
he was not then at Rome, much less could he have been Bishop of the chuich 

there, as the Roman Catholics pretend. The first fruits of Achaia- i. e. 

one of the first converts. 



ROMANS, XVI. 



441 



=1 



1 



13 Salute Rufus chosen fin the Lord, and his mother 
and mine. 

14 Salute Asyncritus, Phlegon, Hermas, Patrohas, 
Hermes, and the brethren which are with them. 

15 Salute Philologus, and Julia, Nereus, and his sister, 
and Olympas, and all the saints which are with them. 

16 Salute one another with a holy kiss. sThe 
churches of Christ salute you. 

17 Now I beseech you, brethren, mark them which 
cause h divisions and offences contrary to the doctrine 
which ye have learned; and avoid » them. 

18 For they that are such serve not our Lord Jesus 
Christ, but their own j belly ; and by good k words 
and fair speeches deceive the hearts of the simple. 

19 For your obedience is come i abroad unto all wen. 
I am glad therefore on your behalf: but yet I would 
have you m wise unto that which is good, and n sim- 
ple concerning evil. 

20 And ° the God of peace shall p bruise <J Satan un- 
der your feet r shortly. s The grace of our Lord Jesus 
Christ be with you. Amen. 

21 Timotheus my work-fellow, and Lucius, and Ja- 
son, and Sosipater, my kinsmen, salute you. 

22 I Tertius, who wrote this epistle, salute you in the 
Lord. 

23 Gaius t my host, and of the whole church, salu- 
teth you. u Erastus the chamberlain of the city sa- 
luteth you, and Quartus a brother. 

24 The v grace of our Lord Jesus Christ be with you 
all. Amen. 

25 Now w to him that is of power to establish you 
according to my gospel, and the preaching of Jesus 
Christ, according to the revelation x of the mystery, 
which was kept secret since the world began, 

26 But now is made manifest, and by the scriptures 
of the prophets, according to the commandment of 
the everlasting God, made known to all ? nations 
for the obedience of faith : 

27 To God z only wise, be glory through Jesus Christ 
for ever. Amen. 

IT Written to the Romans from Corinthus, and sent 
by Phebe servant of the church at Cenchrea. 

Ver. 14. Hennas. — Supposed to be the author of an ancient allegory called 
The Pastor, (or shepherd,) which is still preserved. 

Ver. 20. Bruise Satan.— This seems to allude to the first promise, Gen. iii. 15. 

Ver. -21. Timotheus— i. e. Timothy. Lucius.—" Probably Luke the Evan- 
gelist," says Dr. Lardner. And Jason. — See Acts xvii. 7. Sosipater. 

—Acts xx. 4. 

Ver. 22. I Tertius. — Perhaps Silas, the names being of the same import ; 
Paul being, as it is thought, not very ready in forming the Greek characters, 
is supposed to have employed this man as an amanuensis. See 2 Co. xvi. 21. 

Ver. 23. Gaius.— See 1 Co. i. 14. Erastus.— Acts xix. 22. The chamber- 
lain or treasurer of the city ; he to whom the receipt and expenditure of the 
public money were intrusted. 

Ver. 25. My gospel— i. e. the gospel which Paul preached. — -Of the mys- 
tery. — Either salvation generally, or, in particular, the calling of the Gentiles. 

Ver. 25, 26. Now to him, &c— In many ancient MS8., Versions, Greek 
Fathers, &c. these verses are placed at the end of chap. xiv. ; so Griesbach. 
The. Alexandrian Manuscript has them in both places. All Paul's other Epis- 
tles end with a doxology. 



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h lTi.6.3.. 
5. 

i Mat.18.l-J 
1 Co.5.11. 
2Th.3.6, 
14. 

j Phi. 3. 19. 

k Col. 2. 4. 
2Pe.2.3. 

1 c.1.8. 

m Mat. 10. 16 

n or, harm- 
less. 

o c. 15.33. 

p or, tread. 

q Ge.3.I5. 

r Re. 12. 10. 

s ICo. 16.23, 
&c. 
Re.22.2l. 

t 1 Co. 1. 14. 
3Jn.l. 

u Ac. 19.22. 

v ver. 20. 

w Kp.3.20. 
Jude24. 

x Ep.1.9. 
Col. 1.26, 
27. 

y Mat. 28. 
19. 

z 1 Til. 17. 
Jude 25. 



442 



ROMANS. 



CONCLUDING REMARKS ON ROMANS. 

[The Epistle to the Romans is "a writing," says Dr. Maclcnight, "which, 
for sublimity and truth of sentiment, for brevity and strength of expression, for 
regularity in its structure, but above all for the unspeakable importance ofihe 
discoveries which it contains, stands unrivalled by any mere human composi- 
tion, and as far exceeds the most celebrated productions of the learned Greeks 
and Romans, as the shining of the sun exceeds the twinkling of the stars."— 
St. Paul, as Dr. Taylor justly observes, " was a great genius and a fine 
writer ; and he seems to have exercised all his talents, as well as the most 
perfect Christian temper, in drawing up this Epistle. The plan of it is very 
extensive ; and it is surprising to see what a spacious field of knowledge he 
has comprised ; and how many various designs, arguments, explications, in- 
structions, and exhortations, be has executed in so small a compass. , . . The 
whole Epistle is to be taken in connexion, or considered as one continued dis- 
course ; and the sense of every part must be taken from the drift of the whole. 
Every sentence, or verse, is not to be regarded as a distinct mathematical 
proposition, or theorem, or as a sentence in the book of Proverbs, whose sense 
is absolute, and independent of what goe3 before, or comes after: but we 
must remember, that every sentence, especially in the argumentative part, 
bears relation to, and is dependent upon, the whole discourse ; and cannot be 
understood unless we understand the scope and drift of the ivhule. And there- 
fore, the whole Epistle, or at least the eleven first chapters of it, ought to be 
read over at once, without stopping. As to the use and excellency of this 
Epistle, I shall leave it to speak for itself, when the reader has studied and well 
digested its contents .... The Apostle's manner of writing is with great spirit 
and force, I may add, perspicuity too ; for it will not be difficult to understand 
him, if our minds are unprejudiced, and at liberty to attend to the subject he 
is upon, and to the current scriptural sense of the words he uses. For he keeps 
very strictly to the standard of Scripture phraseology. He takes great care to 
guard and explain every part of his subject. And I may venture to say he has 
left no part of it unexplained or unguarded. Never was an author more exact 
and cautious in this than he. Sometimes he writes notes upon a sentence, 
liable to exception and wanting explanation, as ch. ii. 12—16. Here the I3th 
and 15th verses are a comment upon the former part of it. Sometimes he 
comments upon a single word ; as ch. x. 11—13. The 12th and 13th verses are 
a comment upon pas, every one, in the nth. He was studious of a perspicu- 
ous brevity, as ch. v. 13, 14. For until the law sin was in the world, &c— 
Surely never was there a greater variety of useful sentiments crowded into a 
smaller compass ; and yet so skilfully, that one part very clearly explains 
another .... It is by this unparalleled art, that the Apostle has brought such a 
variety of arguments, instructions, and sentiments, all stated, proved, and suf- 
ficiently guarded, explained, and defended, within the limits of a letter ; which 
has made it a magazine of the most real, extensive, useful, and profitable 
knowledge. He treats his countrymen, the Jews, with great caution and ten- 
derness .... His transitions and advances to an ungrateful subject are very dex- 
terous and apposite ; as ch. ii. 1 — 17. viii. 17. He often carries on a complica- 
ted design, and while he is teaching one thing, gives us an opportunity of 
learning one or two more. So ch. xiii. 1—8, he teaches the duty of subjects, 
and at the same time instructs magistrates in their duty, and shows the 
grounds of their authority. He is a nervous reasoner, and a close writer, who 
never loses sight of his subject, and who throws in every colour that may en- 
liven it. He writes under a deep and lively sense of the truth and importance 
of the Gospel, as a man who clearly understood it, and in whose heart and 
affections it reigned far superior to all temporal considerations."!— Bagster. 



THE FIRST EPISTLE OF PAUL THE APOSTLE TO 

THE CORINTHIANS. 



[That the first Epistle to the Corinthians is the genuine production of St. 
Paul, has been universilly admitted by the Christian Church in all aires ; nor 
indeed can it be doubtii, as it is supported by the strongest internal evidence. 
It purports to have been written by him after he had already been at Corinth, 
(ch. ii. I,) when upon the eve of another visit to that church, (ch. iv. 19 ; xvi. I 
5;) and, while lie abode at Ephesus, (ch. xvi. 8, 19. Ac. xviii. 18, 26.) Now, 
II as St. Paul departed from Ephesus, where he had resided three years, in order | 



.? 



I CORINTHIANS, I. 



443 



to proceed to Corinth, about A. D. 57 (Ac. xx. I.,) it follows, that this Epistle 
wus written about that time. The subscription to this Epistle, which states 
tbat it was written at Philippi, cannot be correct, as it is contradicted by the 
declaration of St. Paul himself. It appears that it was written by the Apostle 
in answer to certain inquiries of the Corinthians by letter, (ch. vii. l ; xvi. 12, 
17 ;) and also to correct certain schisms and disorders which prevailed among 
them, and of which he had been informed by M them which were of the house 
bf Chloe."]— Bagster. 



CHAPTER I. 

After his salutation and thanksgiving. 10 he exhorteth them to unity, and 12 re- 
proveth their dissensions, lb God destroyed! the wisdom of the wise. 21 by 
die foolishness of preaching, and 25 calleth not the wise, mighty, and noble, 
but 27, 28 die foolish, weak, and men of no account. 

PAUL, called a to be an apostle of Jesus Christ 
through the will of God, and Sosthenes hour 
brother, 

2 Unto the church of God which is at c Corinth, to 
them d that are sanctified e in Christ Jesus, called f to 
be saints, with all that in everyplace call ° upon the 
name of Jesus Christ our Lord, both theirs and ours: 

3 Grace h be unto you, and peace from God our Fa- 
ther, and from the Lord Jesus Christ. 

4 I thank » my God always on your behalf, for the 
grace of God which is given you by Jesus Christ ; 

5 That in every thing ye are enriched by him, in all 
J utterance, and in all Knowledge ; 

6 Even as the testimony of Christ was confirmed in 

you : 

7 So that ye come behind in no_gift ; waiting k for the 
i coining of our Lord Jesus Christ : 

8 Who shall also confirm m you unto the end, that ye 
may be blameless in the day of our Lord Jesus Christ. 

9 God is faithful, by whom ye were called unto the 
fellowship n of his Son Jesus Christ our Lord. 

10 Now I beseech you, brethren, by the name of our 
Lord Jesus Christ, ° that ye all speak the same thing, 
and that there be no p divisions among you ; but that 
ye be perfectly joined together in the same mind and 
in the same juagment. 

Chap. I. Ver. 1. Sosthenes our brother. — This was a Corinthian teacher, 
who attended on Paul in his travels, and by many, thought to be the same 
mentioned in Acts xviii. 17, supposing him to have been afterwards converted ; 
but of this we have no evidence. 

Ver. 2. Call upon the name, &c. — Invoke the name, &c. See Acts ix. 14 ; 
Rom. x. 12—14. "Christians (says Mr. Stuart) were so habituated to ad- 
dress their supplications to Christ, that ' They who invoke Christ,' became, 
it would seem, a kind of proper name, by which they were in primitive times 
designated as Christians. Thus Paul (1 Co. i. 2.) addresses himself to all, 
who invoke the name of our Lord Jesus Christ, in every place. That 
the verb epikaleo is an appropriate one to designate the act of prpyer, will not 
be questioned. The literal translation of it is, to invoke. The simple mean- 
ing of the passage is, 'I address myself to all Christians.' But instead of 
using the name Christians directly, the apostle uses a periphrasis, and. says, 
to all the invokers of Christ, i. e. to those who pray to him, meaning the 
same as agiois, kletois, &c. in the context. He has signified, too, that the 
practice of invoking Christ, was not confined to Corinth. He addresses 
' those who pray to Christ, in every place.' " 

Ver. 5. In all utterance. — Referring probably to the gift of tongues 

Ver. 6. Even as — [Macknight, " when"]— the testimony of Chi i-st—i. e. 
Paul's testimony concerning him — was confirmed, &c. 

Ver. 10. No divisions.— Of the nature of these divisions see verse 12; also 
chap. xi. 18. 



A. M. 4061. 
A. D. 57. 


CHAP. 1. 


a Ro.1.1. 


b Ac. 18. 17. 


c Ac. 18.1, 
&c. 


d Jude 1. 


e J n. 17. 19. 


f 2TU.9. 
1 Pe.1.15. 


g 2 Ti.2.22. 


h 1 Pe.1.2. 


i Ko.1.8. 


j 2Co.8.7. 


k Tit.2.13. 
2Pe.3.12. 


1 revela- 
tion. 


mlTh.3.13. 
5.23,24. 


n 1 Jn.1.3. 


o 2 Co. 13. 11 
1 Pe.3.8. 


p schisms. 



444 



1 CORINTHIANS, I. 



A. M. 4061. 
A. D. 57. 



q Ac. 191. 

r Jn.1.42. 

■ Ac. 18. 8. 



t Ro.16.23. 

3Jn.l,&c. 



« a 16. 15,17 

t c.2.1,4,13 
w or, speech 

x 2Co.2.15. 

y Ro. 1.16. 

z Is. 59. 14. 
Je.8.9. 

a Is.&3.18. 

b Is.44.25. 

c Lu. 10.21. 
Ro.1.20, 
22,28. 

d Mat. 12. 

33,&c. 

e Is.8 14. 
1 Pe.2.8. 

f ver.18. 



11 For it hath been declared unto me of you, rr?y 
brethren, by them which are of the house of Chlue, 
that there are contentions among you. 

12 Now this I say, that every one of you saith, I am 
of Paul; and I of ^Apollos; and I of r Cephas ; and I 
of Christ. 

13 Is Christ divided ? was Paul crucified for you ? or 
were ye baptized in the name of Paul 1 

14 I thank God that I baptized none of you, but 
s Crispus and t Gaius ; 

15 Lest any should say that I had baptized in mine 
own name. 

16 And I baptized also the household of u Stephanas: 
besides, I know not whether I baptized any other. 

17 For Christ sent me not to baptize, but to preach 
the Gospel : not with wisdom v of w words, lest the 
cross of Christ should be made of none effect. 

18 For the preaching of the cross is to them x that 
perish foolishness ; but unto us which are saved it is 
the power f of God. 

19 For it is written, z I will destroy the wisdom of the 
wise, and will bring to nothing the understanding of 
the prudent. 

20 Where a is the wise ? where is the scribe ? where 
is the disputer of this world '] hath not God made 
foolish b the wisdom of this world ? 

21 For c after that in the wisdom of God the world 
by wisdom knew not God, it pleased God by the fool- 
ishness of preaching to save them that believe. 

22 For the Jews require a d sign, and the Greeks seek 
after wisdom : 

23 But we preach Christ crucified, unto the Jews 
a e stumbling-block, and unto the Greeks foolish- 
ness ; 

24 But unto them which are called, both Jews and 
Greeks, Christ the f power of God, and the wisdom of 
God. 

25 Because the foolishness of God iswiser than men ; 
and the weakness of God is stronger than men. 



Ver. 11. By them .... of the house of Chloe.—Grotius supposes the three 
persons mentioned, chap. xvi. 7, to have been the sons of Chloe. 

Ver. 12. I am of Paul, &c. — They were beginning to divide into factions.^ 
according as (hey adhered to their favourite preachers ; Jike the disciples of 
Jewish leaders and Pagan philosophers. 

Ver. 15. Lest any should say. — This seems to insinuate that some sectarian 
preachers had baptized in their own name. 

Ver. 17. Christ sent me not to baptize— i. e. baptizing was generally per- 
formed by preachers of a rank inferior to apostles. See Macknight. 

Ver. 19, 20. For it is written, I will destroy, &c— These words are quoted 
by way of allusion, rather than of argument. 

Ver. 21. Wisdom of God.— [Dr. Lightfoot well observes, "that the wisdom 
of God, is not to be understood of that wisdom which had God for its author, 
but. of that wisdom which had God for its object. There was, among the hea- 
then, wisdom about natural things, that is, philosophy ; and wisdom about 
God, that is, divinity But the world, in its divinity, could not, by wisdom, 
know God." The wisest of the heathen had no just and correct viewa of the 
Divine nature ; of whirh the works of Cicero and Lucretius are incontesti- 
ble proofs. \—Bagster. By the foolishness of preaching— \. e. by that 



preaching which men call foolishness. 
Ver. 22. A sign— i e. a miracle. Wisdom — i. e. philosophy. 






r 



1 CORINTHIANS, II. 



445 



glo- 



26 For ye see your calling, brethren, how that not 
s many wise men after the flesh, not many mighty, 
not many noble, are called : 

27 But God h hath 'chosen the foolish things of, the 
world to confound the wise ; and God hath chosen 
the weak things of the world to confound the things 
which are mignty; 

28 And base things of the world, and things which 
are despised, hath God chosen, yea, and things which 
are not, to bring to nought things that are : 

29 That i no flesh should glory in his presence. 

30 But of him are ye in J Christ Jesus, who of God is 
made unto us k wisdom, and i righteousness, and 
m sanctiiication, and n redemption : 

31 That, according as it is written, °He that 
rieth, let him glory in the Lord. 

CHAPTER II. 

He declareth that his preaching, 1 though it bring not excellency of speech, or 
-of 4 human wisdom : yet consisteth in the 4, 5 power of God : and so far ex- 
celleth 6 the wisdom of this world, and 9 human sense, as that 14 the natural 
man cannot understand it. 

AND I, brethren, when I came to you, came not 
a with excellency of speech or of wisdom, de- 
claring unto you the testimony of God. 

2 For I determined not to know any thing among 
you, save b Jesus Christ, and him crucified. 

3 And I was with you in weakness, and in fear, and 
in much trembling. 

4 And my speech and my preaching was not with 
c enticing words of d man's wisdom, but in demon- 
stration e of the Spirit and of power: > 

5 That your faith should not. f stand in the wisdom of 
men, but in the power of God. 

6 Howbeit we speak wisdom among them s that are 
perfect : yet not the wisdom of this world, nor of the 
princes of this world, that come to h nought : 

7 But we speak the wisdom of God in a mystery, 
even the hidden i wisdom, which God ordained before; 
the world unto our glory : i 



A. M. 4061. 
A. D. 57. 

g Z-p.3.12. 
Jn.7.4* 



h Ps.8.2. 
Mat. 11 25 

i Ro.3.27. 

j 2Co.5.17. 
Ep.l.3,10 

k Ep.1.17. 
Col.2.3. 

1 Is. 45. 24. 
Je. 23.5,6. 
Ro.4.25. 

mJn.1719. 

n Ep.1.7. 
o J-.9.23,24 



CHAP. 2. 

a ver. 4, 13. 

b Ga.6.14. 

c or, per- 
sua-b-ible 

d 2Pe.l.l6. 

e 1 Th.1.5. 

f or, be. 

gPhi.3.15. 

h Ps.33.10. 
i Ep.3.5,9. 



Ver. 26. Ye see your calling-— i. e. those among you called by grace, and 
even those called to preach the gospel. Dr. Hammond prefers the former in- 
terpretation, and Dr. Whitby the latter. 

Ver. 2S. And base things.— Doddridge refers to the Moravian Mission 
to Malabar in illustration of this : their converts were from the lowest of the 
people, and even their preachers far more remarkable for piety, humility, and 
patience, than for learning or science. Other missions might be referred to 
with equal propriety ; and it is thus the gospel triumphs. 

Ver. 30. Who of God is made unto us, &c. See chap. vi. 11. 

Chap. II. Ver. I. Excellency of speech.—" The apostle means, that nice 
choice and arrangement of words, that artificial sounding and disposition of 
periods, those rhetorical connexions, transitions, and figures, and those studied 
tones and gestures, in which, according to the Greeks, the perfection of 

eloquence consisted." — Macknight. The testimony of God— \. e. The w't- 

ness which had been given to the gospel by the divine power, in the gifts of 
prophecy and miracles. 

Ver. 2. Knoio any thing save Christ crucified.— -The doctrine of " Christ 
crucified" is the sum and substance of the gospel. Christ himself is the source 
of wisdom and righteousness, of sanctification and redemption. 

Ver. 6. Them that are perfect— i. e. who are well instructed in this divine 
systerr — alluding to those who were adepts in the pagan mysteries. 

Ver. 7. Which God ordained before the tvorld.—See Rom. iii. 25 ; viii. 29. 



jj Ver. ', 



38 



446 

A. M. 4061. 
A. D. 57. 

) Lu.23.34. 

k Is. 64.4. 

1 Jn.16.13. 

mRo.11.33. 

n Pr.14.10. 

o Ro. 11.33, 
34. 

p. Ro.8.15. 

q Un.5.20. 

r c.1.17. 

a Mat. 13. 
11, &c. 
Ro.8.5,7. 

t Pr.28.5. 

u or, dis- 
cerneth. 

v or, dis- 
cerned. 

wis. 40. 13. 
Je.23.18. 

x shall. 

y Jn.17.8. 



1 CORINTHIANS, III. 



CHAP. 3. 

a c.2. 14,15. 

b He.5.12, 

13. 

1 Pe.22. 
c Jn.16.12. 

d Ja.3.16. 

e or, fac- 
tions. 

f according 
to man. 



8 Which none of the princes of this world knew: for 
jhad they known it, they would not have crucified the 
Lord of glory. 

9 But as it is written, k Eye hath not seen, nor ear 
heard, neither have entered into the heart of man, the 
things which God hath prepared for them that love him. 

10 But l God hath revealed them unto us by his Spi- 
rit : for the Spirit searcheth all things, yea, the deep 
m things of God. 

11 For what "man knoweth the things of a man, 
save the spirit of man which is in him ? even ° so the 
things of God knoweth no man, but the Spirit of God. 

12 Now we have received, not p the spirit of the 
world, but the spirit which is of God ; that Q we might 
know the things that are freely given to us of God. 

13 Which things also we speak, r not s in the words 
which man's wisdom teacheth, but which the Holy 
Ghost teacheth; comparing spiritual things with 
spiritual. 

14 But the natural man receiveth not the things of 
the Spirit of God : for they are foolishness unto him : 
neither can he knew them, because they are spiritually 
discerned. 

15 But he t that is spiritual u judgeth all things, yet 
he himself is v judged of no man. 

16 For w who hath known the mind of the Lord, that he 
x may instruct him ? But we have y the mind of Christ. 

« CHAPTER III. 

2 Milk is fit for children. 3 Strife and division, arguments of a fleshly mind. 
7 He that planteth, and he that watereth, is nothing. 9 The ministers are 
God's fellow workmen. 11 Christ the only foundation. 16 Men the temples 
of God, which 17 must be kept holy. 19 The wisdom of this world is foolish- 
ness with God. 

AND I, brethren, could not speak unto you as a unto 
spiritual, but as unto carnal, even as unto babes 
b in Christ. 

2 I have fed you with milk, and not with meat: for 
hitherto c ye were not able to bear it, neither yet now 
are ye able. 

3 For ye are yet carnal: for d whereas there is among 
you envying, and strife, and e divisions, are ye not 
carnal, and walk f as men ? 






I 



Ver. 8. The princes of this world— May include both the Jewish rulers and 
the Roman governor. Some of the former seem to have acted from wilful 
malice, (Mat. xii. 24—32 ; John xv. 22—24 ;) but the greater part, probably, 
acted through ignorance (Acts iii. 17 ; xiii. 27.) 

Ver. 9. Eye hath not seen.— [This passage is not taken from the LXX. nor 
r. an exact translation of the Hebrew ; but it gives the general sense.]— B. 

Ver. 14. The natural man— Doddridge and Macknight, " The animal 
man:" but the same term is rendered sensual, James iii. 10; Jude ver. i9. 
The exact idea of the apostle appears to us to be, that of a man governed 
merely by animal passions and instincts. 

Ver. 15. He that is spiritual judgeth. — The spiritual man understands the 
two- fold state of human nature, before and after conversion ; but the natural 
ur carnal man can understand neither. 

Chap. III. Ver. l. As unto carnal.— Not absolutely so, but in a great mea- 
sure : weak in the faith, and " babes in Christ." See Rom. vii. 14. 

Ver. 2. With milk— That is, with the simplest truths of Christianity, not ita 
deeper mysteries. 

Ver. 3. And divisions.— Doddridge, " factions." A different word from 
chap. i. 10. 






^rj 



I CORINTHIANS, III. 



447^ 



4 For while one saith, I s am of Paul ; and another, 
I am, of Apollo s ; are ye not carnal ? 

5 Who then is Paul, and who is Apollos, but mi- 
nisters by whom ye believed, even has the Lord 
gave to every man ? 

6 I have planted, Apollos watered; but God igave 
the increase. 

7 So then neither J is he that planteth any thing, 
neither he that watereth ; but God that giveth the 
increase. 

8 Now he that planteth and he that watereth are 
one: and every man k shall receive his own reward 
according to his own labour. 

9 For we are labourers together I with God: ye are 
God's m husbandry, ye are God's n building. 

10 According ° to the grace of God which is given 
unto me, as a wise master-builder, I have laid, the 
foundation, and another buildeth thereon. But let 
every man take heed how he buildeth thereupon. 

11 For other foundation can no man lay than that is 
P laid, which is Jesus Christ. 

12 Now if any man build upon this foundation gold, 
silver, precious stones, wood, hay, stubble ; 

13 Every man's work shall be made manifest: for 
the day shall declare it, because it Q shall be revealed 
by fire; and the r fire shall try every man's work of 
what sort it is. 

14 If any man's work abide which he hath built 
thereupon, he shall receive a reward. 

15 If any man's work shall be burned, he shall 
suffer loss: but he himself shall be saved; yet so s as 
by fire. 



A. M. 4061. 
A. D. 57. 

g c.1.12. 



h Ru. 12.3,6. 
1 Pe.4.11. 



i c.15.10. 



i Jn.155. 
2 Co. 12.9 



k Ps.62.12. 
Re.22.12. 



1 2Cc.6.1. 

m or, tillage 

it He.3.6. 
I Pe.2.5. 

o Ro.12.3. 

Ip Is.28.16. 
Mat. 16. 18 
Ep.2.20. 
2TL2.19. 

q is. 

r Zec-13.9. 
lPe.1.7. 
4.12. 

s Zec.3.2. 
Jude 23. 



Ver. 8. Are one—i. e. equal 
next verse, fellow-labourers. 



of the same rank ; or, as He explains it in the 



Ver. 9. Labourers together with God. — Doddridge, lk Fellow-labourers of 
God"— that is, " belonging to him."— Macknight. 

Ver. 10. As a wise master-builder— \. e. as a judicious architect. 

Ver. 11. Foundation . . . xohich is Jesus Christ. — The Christian church is 
compared to a temole, of which Christ is the great foundation stone, or rock, 
on which believers are individually laid, as living stones, till the whole forms 
one living temple. 

Ver. 12. Wood, hay, stubble— That is, materials of afar inferior kind. These 
represent professors of an unworthy character, who may be drawn into the 
church of Christ, by relaxing its discipline, or debasing its doctrines, so as to 
render them more palatable to corrupt nature : by these means a man's con- 
gregation may be enlarged, and he may flatter himself with great success, and 
a rich reward ; but there is a fire which will try his works ; and if the mate- 
rials of which it is formed will not. stand that fire, he may himself be saved by 
escaping (as it were) through the flames, but can expect no reward for collect- 
ing such unworthy materials to build up the church of God. 

Ver. 15. So as by fire.— Doddridge and Macknight, " So as through the 
(or a) fire." Compare Ps. Ixvi. 12. Amos iv. 4. Zech. iii. 2. Jude ver. 23. 
"What may be intended by this fire? The Church of Rome explains it of the 
fire of purgatory, which they suppose to be kept burning from the time of the 
fall to the day of judgment ; but of that fire we {now nothing from the Scrip- 
tures ; nor is it (according to their doctrine) to try our work, but our persons. 
Protestant commentators apply this generally to the day of judgment, and to 
the conflagration of the world : and that great day will certainly discover and 
destroy every species of hypocrisy, when many, it is to be feared, will escape 
with difficulty, as through the flames of a burning habitation. There is another 
fire, however, even that of persecution, which we think comports better with 
the context, and with the apostle's argument. Converts hastily collected, and 



44S 



A. M. 4081. 
A. D. 57. 



t <iCo.6.l6. 

u or, de- 
stroy. 

v Pr.26.12. 

at Job 5.13. 

x Ps.94.ll. 

y Je 9.23,24 
z Ro.14.8. 



CHAP. 4. 



a2Co.6.4. 



b Lu.12.42. 
Tit. 1.7. 
lPe.4.10. 



1 CORINTHIANS, IV. 



10 Know ye not that ye l are the temple of God and 
that the Spirit of God dweJleth in you ? 

J7 If any man u defile the temple of God, him fchall 
God destroy ; for the temple of God is holy, which 
temple ye are. 

18 Let no man deceive himself. v If any man among 
you seemeth to be wise in this world, let him become 
a fool, that he may be wise. 

19 For the wisdom of this world is foolishness with 
God. For it is written, w He taketh the wise in their I 
own craftiness. . j 

20 And again, x The Lord knoweth the thoughts of, 
the wise, that they are vain. 

21 Therefore let y no man glory in men. For all 
things are yours ; 

22 Whether Paul, or A polios, or Cephas, or the 
world, or life, or death, or things present, or things to 
come ; all are yours ; 

23 And ye z are Christ's ; and Christ is God's. 

CHAPTER IV. 

1 In what account the ministers ouerht to be hnd. 7 We have nothing 
which we have not received; 9 The apostles spectacles to the world, 
angels, and men, 13 the filth and offscouring of the world : 15 yet our 
fathers in Christ, 16 whom we ought to follow. 

« 

LET a man so account of us, as of the ministers 
a of Christ, and stewards of the mysteries of God. 

2 Moreover it is required in b stewards, that a man be 
found faithful. 

3 But with me it is a very small thing that I should 
be judged of you, or of man's judgment: yea, I judge 
not mine own self. 

4 For I know nothing by myself ; dyet am I not here- 
by justified: but he that judgeth me is the Lord. 

5 Therefore judge e nothing before the time, until the 

without a proper discrimination of character, will seldom stand this "fiery 
trial," as St. Peter calls it. (1 Epis. iv. 12, 13.) 

Ver. 17. Defile destroy.— The same words in the original. 

Ver. 21. Let no man glory in men.— Compare chap. i. 31. For all things 

are yours.—"' The terms are very universal : and both works of creation and 
providence are mentioned ; and it is manifestly the design of the apostle to he 
understood of every work of God whatever : that is, all things are for the benefit 
of real Christians; and that God made and uses all for their good." — Pres. 
Ediuards. 

Chap. IV. Ver. 1. Stewards. — See Mat. xxiv. 45, &c. ; and compare 
chap. iii. 5, 22. 

Ver. 3. I judge not mine own self, dec— This seems to oppose what the 
apostle says, ch. xi. 31, and therefore requires explanation. The term judge, 
in Scripture, has various acceptations ; and so has the Greek particle {alia,) 
here rendered yea. After attentively examining Doddridge, Mack-night, and 
others, the Editor begs leave to suggest the following, which differs little from 
our authorized version : " It is a small thing for me tc be judged of you, or. 
&c. because, or since, (alia,) I judge not myself; i. e. I cannot convict my- 
self of any fault." 

Ver. 4. Iknoio nothing by myself .—Parkhurst, (in Suneideo,) " I am not 
conscious to myself of any thing (evil,"] i. e. in his conduct towards them. 
The celebrated Mr. Shepherd, when on his death-bed, said to some young 
ministers who had come to see him, "Your work is great, and calls for great 
seriousness." With respect to himself, he told these three things : First, That 
the studying of his sermons very frequently cost him tears. Secondly, Before 
he preached any sermon toothers, he g^ot good by it himself. And, thirdly, 
That he always went to the pulpit, as if he were immediately a 
an account to his Master. 



c day. 



d Ps. 143.2. 



e Mat.7.1. 



after to render 



l CORINTHIANS, IV. 



449 



i 



Lord come, who f both will bring to light the hidden 
things of darkness, and will make manifest the coun- 
sels of the hearts : and then shall every man have 
praise of God. 

6 And these things, brethren, I have in a figure trans- 
ferred to myself and to Apollos for your sakes ; that ye 
might learn in us not to think of men above that which 
is written, that no one of you be puffed up for one 
against another. 

7 For who ° maketh thee to differ from another? and 
what h hast thou that thou didst not^eceive ? now if 
thou didst receive it, why dost thou glory, as if thou 
had st not received it ? 

8 Now ye are full, now ye are «rich, ye have reigned 
as kings without us : and I would to God ye did reign, 
that we also might reign with you. 

9 For I think that God hath set forth us j the apostles 
last, as it were appointed to death : for we k are made a 
l spectacle unto the world, and to angels, and to men. 

10 We are iools for Christ's sake, but ye are wise in 
Christ ; we are weak, but ye are strong ; ye are 
honourable, but we are despised. 

11 Even unto this present hour we both hunger, and 
thirst, and are m naked, and are buffeted, and have no 
certain dwelling place : 

12 And n labour, working with our own hands : being 
reviled, we bless ; being persecuted, we suffer it : 



13 Being 



defamed, we entreat : we are made as the 



A. M. 4061. 
A. D. 57. 

f Ro.2.16. 
Re.30.12. 



g distin- 
guished 
Uiee. 



h Ja.1.17. 



i Re. 3. 17. 



j or, the 
last apos- 
tles. 



k He.10.33. 
1 theatre. 

mRo.8.35. 

H Ac.20.34. 

o Mat. 5. 44. 
Ac.7.60. 



Ver. 5. Then shall every man— Doddridge, " every one" — have praise 
of God — i. e. every wise and faithful steward. Compare verse 2 with Mat. 
xxiv. 45, 46. 

Ver. 6. These things .... I have in a figure transferred to myself, Sec- 
Locke and others " have inferred from hence, that not St. Paul and 
Apollos, but some other persons were set up among the Corinthians for heads 
of parties, for whose names the apostle substituted his own, and that of his 
most intimate friend; but the learned and judicious Witsius well observes, 
that it is probable their names were used among some others omitted ; and the 
figure was only this, that the names of St. Paul and Apollos were used to sig- 
nify themselves, and any others so extolled : and when the apostle would say 
how little ministers were in themselves, he chose, out of humility and pru- 
dence, rather to take such freedom with himself, and his most particular and 

intimate friend, than with others."— Doddridge. Above that which is 

written. — Namely, as servants and stewards, ver. 1. Compare chap. iii. 7. 

Ver. 8. I would— Ox " wish ;" the word " God" is not in the Greek. Dodd- 
ridge's paraphrase of this verse gives, we think, its true sense — " Ye are full ; 
1 ye are rich ;" you enjoy so great a degree of prosperity and plenty, that ye 
" have even reigned as kings without us :" so happy in a variety of -secular en- 
joyments, that you have hardly missed my company. And, indeed, "I wish 
you did reign," in the truest and noblest sense, and were altogether as happy 
as you think yourselves. See Rev. i. 6. 

Ver. 9. A spectacle, &c— To comprehend this allusion, we must understand 
that it refers to a custom among the Romans, " of br in gin g forth those persons 
into the theatre, on the after part of the day, either to fight with each other, 
or with wild beasts, who w r ere appointed to certain death, and had not that 
poor chance of escaping, which those brought forth in the morning had. Such 
kind of spectacles were so common in all the provinces, that it is no wonder 
we should find such an allusion here." The terms "set forth," or exhibited, 
and "a spectacle," (Gr. theatron,) meaning a theatrical spectacle, have in 
this case a beautiful propriety ; and men and angels are represented as the 
surrounding spectators. 

t Ver. 10. Fools for ChrisVs sake—i. e. exhibited to the world as such : but 
" ye are wfoe in your Christian profession, and strong, and honourable ;" that 
is, so esteemed by men. 
Ver. 13. Filth and offscouring.—KlhxAmg to those wretches who were of- 



450 



1 CORINTHIANS, V. 



"Tl 



A. M. 4061. 
A. D. 57. 

p La. 3.45. 
q lTh.2.11, 
r Ja.4.15. 
s Gk16. 
t Rc.H 17. 
u 2 Co. 13. 10 



CHAP. 5. 

a De.27.20. 

b 2 Co.7.7. 

c Col. 2. 5. 



d or ; deter- 
mined. 



e 2 Co.2.9, 
10. 



f Mat. 16. 19 
J n. 20.23. 



g 1 Ti.1.20. 
h c.ll.32. 



filth of the earth, and are the offscouring p of all things 
unto this day. 

14 I write not these things .o shame you, but as my 
beloved sons <J I warn you. 

15 For though ye have ten thousand instructers in 
Christ, yet have ye not many fathers : for in Christ 
Jesus I have begotten you through the gospel. 

16 Wherefore I beseech you, be ye followers of me. 
1? For this cause have I sent unto you Timotheus, 

who is my beloved son, and faithful in the Lord, who 
shall bring you into remembrance of my ways wh ; :h 
be in Christ, as I teach every where in every church. 

18 Now some are puffed up, as though I would i»ot 
come to you. 

19 But I will come to you shortly, r if the Lord w ; .ll, 
and will know, not tne speech of them which are 
puffed up. but s the power. 

20 For the kingdom * of God is not in word, but in 
power. 

21 What will ye? shall m I come unto you with a rod, 
or ill love, and in the spirit of meekness ? 

CHAPTER V. 

1 The incestuous person 6 is cause rather of shame unto them, than of rejoicing. 
7 The old leaven is to be purged out. 10 Heinous offenders are to be slimmed 
and avoided. 

T is reported commonly thai there is fornication 
among you, and such fornication as is not so much 

as named among the Gentiles, that a one should have 

his father's wife. 

2 And ye are puffed up, and have not rather b mourn- 
ed, that he that hath done this deed might be taken 
away from among you. 

3 For I verily, as absent c in body, but present in spirit, 
have d judged already, as though I were present, con- 
cerning him that hath so done this deed, 

4 In the name e of our Lord Jesus Christ, when ye 
are gathered together, and my spirit, with the power 
f of our Lord Jesus Christ, 

5 To deliver s such a one unto Satan for the destruc- 
tion of the flesh, that h the spirit may be saved in the 
day of the Lord Jesus. 



fered by the heathen as expiatory sacrifices to their gods, on which every re- 
proach was heaped, even as the sins of Israel were laid upon the head of their 
expiatory sacrifices. 

Chap. V. Ver. 1. Fornication.— -The term here used for fornication is of 
vvlensive import, and sometimes includes adultery, and every species of un- 

cleanness. Not so much as named among the Gentiles.— Cicero, indeed, 

calls it an incredible and unheard of wickedness.— Doddridge. His father's 

wife—\. e. his step-mother, or mother-in-law, his father being living ; other 
wise she would have been his father's widow. 

Ver. 3. Present in spirit.— Some suppose this to refer to the exercise of 
some miraculous power ; but Dr. P. Smith says, " I perceive no evidence of 
any thing, more than that exercise of the imagination in cases strongly inte- 
resting to us ; which is no uncommon form of speech in all languages, to de- 
note an ideal presence." See Col. ii. 5. 

Ver. 4. Power of our Lord— -i. e. miraculous power. 

Ver. 5. To deliver such a one unto Satan.— -This means excommunica- 
tion. I Tim. i. 20. " But why thus express it? Some suppose, because God 
was so pleased to ratify the just censures of his church, delivering such persons, 
as were cast out oi'it, into the hands of Satan, to be vexed and tormented by 
him. This surely was not an ordinary dispensation of providence as to all ex- 



1 CORINTHIANS, VI. 



451 



6 Your glorying Us not good. Know ye not that a 
little leaven j leaveneth the whole lump ? 

7 Purge out therefore the old leaven, that ye may be 
a new lump, as ye are unleavened. For even Christ 
our k passover is l sacrificed for us : 

8 Therefore let us keep m the "feast, not with old 
leaven, neither with the ° leaven of malice and wicked- 
ness ; but with the unleavened bread of sincerity and 
truth. 

9 I wrote tin to you in an epistle Pnot to company 
with fornicators : 

10 Yet not altogether with the fornicators of this 
world, or with the covetous, or extortioners, or with 
idolaters ; for then must ye needs go out of the world. 

11 But now I have written unto you not to keep com- 
pany, if v any man that is called a brother be a forni- 
cator, or covetous, or an idolater, or a railer, or a 
drunkard, or an extortioner; with such a one no not 
to eat. 

12 "For what have I to do to judge them also that are 
r without? do not ye judge them that are within? , 

13 But them that are without God judgeth. There- 
fore put away s from among yourselves that wicked 
person. 

CHAPTER VI. 

1 The Corinthians must not vex their brethren, in going to law with them : 
6 especially under infidels. 9 The unrighteous shall not inherit the kingdom 
of God. 1/5 Our bodies are the members'of Christ, 19 and temples of the Holy 
Ghost. 16, 17 They must not therefore be defiled. 

DARE any of you, a having a matter against another, 
go to law before the unjust, and not before the 

saints ? 



A. M. 4061. 
A. D. 57. 



i Ja.4.16. 
j Lu.13.21. 

k Is. 53.7. 
1 Pel. 19. 
Re.5.6,12. 

1 or, i-lain. 

m or, holy 
day. 

n Ex. 13.6. 



o Mat. 16.6, 
12. 

p Ep.5.11. 
2Th.3.14. 



q Ro.16.17. 
2Jn.lO. 

x Ma. 4. 11. 
. Mat. 18. 17 

CHAP. 6. 

a Mat.lS. 
15..17. 



communicated persons. A more probable account, is, that Satan is called 
the god of the world and the prince of the world : as world is taken in oppo- 
sition to the church of God ; so delivering to Satan is no more than our Sa- 
viour's command : ' If he neglect to hear the church, let him be to thee as a 
heathen man and a publican.' " — Pool. 

Ver. 7. Purge out .... the old leaven — i. e. the leaven of hypocrisy. See 
Luke A'ii. 1. 

Ver. 9. I wroteunto you in an epistle.— From this, some wave inferred that 
St. Paul had written an Epistle to the Corinthians before this ; and we are by 
no means sure that we have all the writings of the apostles, more than of the 
prophets. Others, however, so render this verse, and verse 11, as to apply them 
to the present letter. " I write (or have written) to you [in this epistlel not 
to [keep] company," &c. So Hammond, Whitby, Dr. Edwards, Claude, 
Lardner, Macknight, Boothroyd, &c. 

Ver. 10. Not altogether— i. e. not in the civil concerns of life. 

Ver. 12. For what have I to do to judge them also that are without ?— That 
is, " I confine these remarks to those who are within the church, because I have 

no right to judge them that are without"— God judgeth them. Do not ye 

judge ? &c. — The connexion is here obscure, unless we allow ourselves to 
supply the adversative particle, but, before it, as thus: "I have no right to 
judge those that are without ; but do not ye yourselves judge them that are 
within? If so, surely I (Paul) may." 

Chap. VI. Ver. 1. Dare any of you, &c— " Josephus observes, that the 
Romans (who were now masters of Corinth) permitted the Jews who resided 
in foreign countries to decide private affairs, where nothing capital was in 
question, among themselves ; and from hence Dr. Lardner argues the justice 
of this rebuke of St. Paul, as there is no doubt but the Christians might have 
had the same privilege, as they were looked upon as a Jewish sect. But, 
separate from that, they might certainly, by mutual compact, have chosen 
their brethren as referees" (by way of arbitration.) — Doddridge. It is observ- 
able, that the Greek Church have such a dread of the Turkish magistracy, 
that they take the advice of St. Paul, and generally refer their disputes amori£ 



452 



1 CORINTHIANS, VI. 



A. M. 4061. 
A. D. 57. 

a Da.7.22. 
Mat.19.23 
Jude 14,15 
Re.20.4. 

b Pr.y0.22. 
Mat.5.39, 
40. 

Ro.12.17, 
19 
1 Th.5.15. 



c 1 Th.4.6. 

d Ga.5.19.. 
21. 

Ep.5.4,5. 
He. 12. 14, 
18. 
13.4. 
Re.22.15. 

e Ep.2.1,2. 
5.8. 

Col.3.7. 
Tit.3.3..6. 



f He.10.22. 
g He.2.11. 
h Ro.8.30. 



2 Do ye not know that the saints a shall judge the 
world? and if the world shall be judged by you v are 
ye unworthy to judge the smallest matters? 

3 Know ye not that we shall judge angels? how much 
more things that pertain to this life? 

4 If then ye have judgments of ihrngs pertaining to 
this life, set them to judge who are least esteemed in 
the church. 

5 I speak to your shame. Is it so, that there is not a 
wise man among you? nc, not one that shall be able 
to judge between his brethren ? 

6 But brother goeth to law with brother, and that 
before the unbelievers. 

7 Nov/ therefore there is utterly a fault among you, 
because ye go to law one with another. Why do ye 
not rather b take wrong? why do ye not rather suffer 
yourselves to be c defrauded ? 

8 Nay, ye do wrong, and defraud, and that your 
brethren. 

9 Know ye not that the unrighteous shall not inherk 
the kingdom of God ? Be not deceived ; neither^ for- 
nicators, nor idolaters, nor adulterers, nor effeminate, 
nor abusers of themselves w r ith mankind, 

10 Nor thieves, nor covetous, nor drunkards, nor 
revilers, nor extortioners, shall inherit the kingdom 
of God. 

11 And such e were some of you: but ye are f washed, 
but ye are = sanctified, but ye are hjustifiedin the name 
of the Lord Jesus, and by the Spirit cf our God. 



themselves to the decision of their own prelates.— Hughes's Travels in Sicily. 

Ver. 3. We shall judge angels — i. e. fallen angels, as the text is generally 
understood : but if it must be taken literally, the term judge must be usod with 
great latitude, though not with greater, perhaps, than when applied to the 
judgment of mankind. It may refer only to the plaudit of the redeemed. 

Ver. 4. If then ye have judgments— Doddridge, " controversies"— matters 
which call for judgment. Set them. — Doddridge, " Do ye set. them?" Ra- 
ther, perhaps, Why do ye set them? &c. Who are least esteemed.— Dodd- 
ridge, " of no esteem," or not esteemed; i. e. the heathen. The sense is. 
If you have disputes among yourselves concerning worldly matters, why do 
you refer them to the judgment of the heathen? [Or the apostle perhaps meant 
that the meanest persons in the church were competent to decide the causes 
which they brought before the heathen magistrates. ]—Bagster. 

Ver. 7. Why do ye not rather take— (Doddridge, " endure")— wrong ?— 
The advice, rather to suffer wrong, in many cases, than to go to law, is the 
same that our Lord gave to his disciples, in Mat. v. 39—42; and is, indeed, 
no less applicable to us in the present age, when immense sums are annually 
thrown away in unnecessary litigations, where the best that can be expected 
often is, that both parties will be losers ; and when this happens, as it some- 
times does, among professing Christians, it shows an equal deficiency of re- 
ligion and of good sense. 

Ver. 9. Nor adulterers.— If there are any persons in the community who are 
unfaithful in the conjugal relation, and who are accustomed to ;t drink stolen 
waters as sweeter than their own ;" these are usually much pleased to hear 
that there is no hell, and that " adulterers" shall "inherit the kingdom of 
God." Nor effeminate.— The original term is much stronger than the trans- 
lation, and refers to certain men dressed in women's apparel, for the use of the 
next class, " abusers of themselves with mankind," both which were allowed 
in the heathen temples, and Corinth was so infamous for its voluptuousness, 
that JElian says, it was thereby totally ruined. Orient. Lit. No. 1173. ' 

Ver. 11. Ye are sanctified.— [We have here an instance, as Dr. Whitby re- 
marks, of the figure called hyperbaton, by which the words are transposed 
from their plain grammatical order; for we " are justified in the nnme of the 
Lord Jesus," and " sanctified by the spirit of our God," as in Phil. 5.]—J3agster. 



r 



1 CORINTHIANS, VII. 



453 



12 All things are lawful unto me, but all things are 
not i expedient : all things are lawful for me, but I will 
not be brought under the power J of any. 

13 Meats h for the belly, and the belly for meats : but 
God shall destroy both it and them. Now the body is 
not i for fornication, but for the m Lord; and the Lord 
n for the body. 

14 And ° God hath both raised up the Lord, and will 
also raise up us by his own power. 

15 Know ye not that your bodies are the members 
P of Christ? shall I then take the members of Christ, 
and make them the members of a harlot? God forbid. 

16 What? know ye not that he which is joined to a 
harlot is one body? for <j two, saith he, shall be one 
flesh. 

17 But he that is joined unto the Lord is one r spirit. 

18 Flee s fornication. Every sin that a man doeth is 
without the body \ but he that committeth fornication 
sinneth against his own body. 

19 What? know ye not that your <■ body is the temple 
of the Holy Ghost ichich is in you, which ye have of 
God, and ye are not u your own? 

20 For ye are bought v with a price : therefore glorify 
w Godin your body, and in your spirit, which are God's. 

CHAPTER VTI. 

2 He treateth of marriage, 4 showing k to be a remedy against fornication : 
10 and that the bond thereof ought not lightly to be dissolved. 18, 20 Every- 
man must be content with his vocation. 25 Virginity wherefore to be em- 
braced. 35 And for what respects we may either marry, or abstain from mar- 
rying. 

NOW concerning the things whereof ye wrote unto 
me : It is good for a man not to touch a woman. 

2 Nevertheless, to avoid fornication, let every man 
have his own wife, and let every woman have her 
own husband. 

3 Let the a husband render unto the wife due benevo- 
lence : and likewise also the wife unto the husband. 



A. M. 4061. 
A. D. 57. 



i or, profit- 
able. 

j c.9 27. 

k Mat. 15. 
17,20. 
Ro.14.1.. 

1 lTh.4.3,7. 

mRo.12.1. 

n Ep.5.23. 

o Ro.6.5,8. 

p Ep.5.30. 

q Ge.2.24. 
Mat. 19. 5. 

r Jn. 17.21.. 

32. 
Ep.4.4. 

s Pr.6.25.. 
52. 
7. 24.. 27. 

t 2 Co. 6.16. 

u Ro. 14.7,8 

v Ac.20.28. 
lPe.1.18, 
19. 
Re. 5.9. 

w 1 Pe.2.9. 



CHAP. 7. 



a Ex.21. 10. 
1 Pe.3.7. 



Ver. 12. All things are lawful for we— That is, all things that are lawful 
to others are so to me ; and he then instances, in two particulars, namely : 
meats and matrimony. See notes, chap. ix. 4, 5. 

Ver. 18. Eveiij sin. — Doddridge, " every [otherl sin." All and every are 
often used for many and most. Xenophon represents Socrates as saying, 
that " intemperate men hurt themselves far more than others ; whereas other 
sinners secure some profit to themselves, though they are. injurious to others." 
See Doddridge. 

Ver. 20. For ye are bought loith a price— Namely, that of the precious 
blood of Christ ; your body and spirit are therefore both God's, and ought to be 
consecrated to his service. 

Chap. VII. Ver. 1. Not to touch— Parkhurst, " To have nothing to do with," 
—a woman. 

Ver. 2. Nevertheless, to avoid fornication. — Macknight, " whoredoms." 

The Greek is plural, including different species of uncleanness. Her own 

husband. — [In strictness, as Campbell observes, I have no right to call that 
own, which I enjoy in common with others ; and no woman can call any man 
" her own husband," whom she has in common with other women. In the 
New Testament we have always " her own husband," never " his own wife ;" 
which is the more remarkable, as no such an expression occurs in the Septuagint. 
For, during that dispensation, things were on a different footing. The words 
rendered "his own wife," are, teen eautou gune, for there was not the same 
reason for the explicitly strong restriction, on that side, which is contained in 
the word idios. Th[s is absolutely decisive against polygamy ; and places the 
husband and the wife entirely on the same ground ; and as much forbids him 
to take another woman, as it does her to cohabit with another man.l— B. 



24 s 



IT 



454 



1 CORINTHIANS, VII. 



A. M. 1061. 
A. V. i>7. 

o Jofcl2.L6. 



c 1 Th.3.5. 



3 Mat.19. 



e 1 Ti.5.14. 



f Mal.2.14 
..16. 

Mat 19.6, 
9. 



g Ezx.10.il 

&c. 



h Mal.2.15, 
16. 



i Ro.12.18. 
It. 19. 
He. 12. 14. 



II 



j in. 



4 The wife hath not power of her own body, but the 
husband : and likewise also the husband hath not 
power of his own body, but the wife. 

5 Defraud ye not one the other, except it be h with 
consent for a time, that ye may give yourselves to 
fasting and prayer; and come together again, that 
c Satan tempt you not for yourincontinency. 

6 But I speak this by permission, and not of com- 
mandment. 

7 For I would that all men were even as I myself. 
But devery man hath his proper gift of God, one after 
this manner, and another after that. 

8 I say therefore to the unmarried and widows. It is 
good for them if they abide even as I. 

9 But if they cannot contain, let e them marry : for it 
is better to marry than to burn. 

10 And unto the married 1^ command, yet not I, but 
the Lord, Let f not the wife depart from her husband : 

11 But and if she depart, let her remain unmarried, 
or be reconciled to her husband : and le-t not the hus- 
band put away his wife. 

12 But to the rest speak I, not s the Lord : If any 
brother hath a wife that believe th not, and she be 
pleased to dwell with him, let him not put her away. 

13 And the woman which hath a husband that be- 
lieveth not, and if he be pleased to dwell with her, let 
her not leave him. 

14 For the unbelieving husband is sanctified by the 
wife, and the unbelieving wife is sanctified by the hus- 
band: else were your children unclean ; but iinow are 
they holy. 

15 But if the unbelieving depart, let him depart. A 
brother or a sister is not under bondage in such cases : 
but God hath called i us J to peace. 

16 For what knowest thou, O wife, whether thou 



Ver. 5. Fasting and.— These words are omitted in many ancient coi;ies, and 

by Griesbach; but the internal evidence seems in their favour. lncon- 

tvricncy — Want of ability to restrain the passions. 

Ver. 6. By permission, &c— i. e. by way of permission, and not of com- 
mandment.- -Edivards, Hammond, and Macknight. 

Ver. 7. For I would, &c— [St. Paul evidently gave this advice in reference to 
the necessities of the church, or what, he calls, (ver. 26,) the present distress} 
for h would be perfectly absurd to imagine, that an inspired apostle would, >n 
the general, discountenance marriage, since it was of the greatest importance 
to the existence and happiness of fuLure generations, and expressly agrecaLle 
to a divine institution. ]—JBagster. 

Ver. 10. Not I, but the Lord — i. e. the Lord Jesus in the days of his fle^h, 
Mat. v. 32 ; xix. 9. 

Ver. 12. To the rest speak I, not the Lord—\. e. the Lord Jesus, as in 
verse 10. 

Ver. 14. The unbelieving husband is sanctified by the wife—That is, the 
believing wife ; and so likewise in the next clause. Many instances have cer- 
tainly occurred, in which the conversion of one party has been the means of 
convei ting the other also ; and where this has not absolutely been the case, 
yet, in many other cases, the converted party has had a powerful efiect in re- 
straining the oilier from vices, and especially in procuring the religious educa- 
tion of the children. Thus far the husband has " sanctified" the wife, and the 
wife the husband ; and the children, though born perhaps in heathenism, have 
been brought up under Christian instruction, and introduced to the privileges of 
the Chrislian church, accounted holy, and, in many instances, by divine grace 
made truly so. Compare the note following, 
j Ver. 16. For what knowest thou, O wife, &c— This passage may be under- 



1 CORINTHIANS, VII. 



455 



A. M. 4061. 
A. D. 57. 


k lPe.3.1,2. 


1 what. 


in ver.20..24 


n c.4.17. 
2Co.ll2& 


o Ac. 15.1, 
&c. 
Ga.5.2, 

&c. 


p Ga-5.6. 
6.15. 


q Jn.15.14. 
1 Jn.2.3. 


r Pr.27.8. 


s He. 13. 5. 


t J n. 8.36. 
Ro.6.18, 
22. 


'u made free 


v Ps.116.16. 
1 Pe.2.16. 


■w c.o.20. 
1 Pe.1.18, 
19. 


x ver.17,20. 


y ver.6,10, 
40. 


z 1 Ti.1.12. 


a or, neces- 


sity. 


b ver.1,8. 


c He. 13. 4. 



shalt save *thy husband ? or i how knowest thou, O 
man, whether thou shalt save thy wife? 

17 But as God hath distributed to every man, as m the 
Lord hath called everyone, so let him walk. And n so 
ordain 1 in all churcluss. 

18 Is any man called being circumcised ? let him not 
become uncircumcised. Is any called in uncircumci- 
sion ? °let him not be circumcised. 

1 9 Circumcision p is nothing, and uncircumcision is no- 
thing, but the keeping Q of the commandments of God. 

20 Let every man abide r in the same calling wherein 
he was called. 

21 Art thou called being a servant 1 care s not for it : 
but if thou mayest be made free, use it rather. 

22 For he that is called in the Lord, being a servant, 
is t the Lord's u freeman : likewise also he that is called, 
being free,is v Christ's servant. 

23 Ye are bought w with a price ; be not ye the ser- 
vants of men. 

24 Brethren, let x every man, wherein he is called, 
therein abide with God. 

25 Now concerning virgins I have no commandment 
y of the Lord : yet I give my judgment, as one that 
hath obtained mercy of the Lord to be l faithful. 

26 I suppose therefore that this is good for the present 
a distress, / say, that ^il is good for a man so to be, 

27 Art thou bound unto a wife ? seek not to be loosed. 
Art thou loosed from a wife? seek not a wife. 

23 But and if thou marry, thou c hast not sinned; 
and if a virgin marry, she hath not sinned. Never- 
theless sucli shall have trouble in the flesh : but I 
spare you. 

stood two ways, as connected with the context; either as a reason why the 
deserted party should not be too anxious for the return of his or her heathen 
partner ; " for what," or " how knowest thou, O wife, whether thou shalt save 
thy husband ?" And if not, the union of a Christian and a Pagan promises 
but little comfort. So Macknight. Or, if we read with Doddridge, " How 
knowest thou, O wife, but thou mayest save thy husband ?" then it may operate 
as an argument to induce her to abide with the husband in case of his return ; 
so on the other hand with the husband. 

Ver. 17. As God hath distributed to every man— Namely, his proper k>t ; or 
allotted to each his proper talent and situation to improve it — so let him walk, 
whether he be single or married, circumcised or uncircumcised, &c. So or- 
dain I— i. e. by my apostolical authority. 

Ver. 18. Become uncircumcised.— [Let him not endeavour to appear uncir- 
cumcised ; which was sometimes affected, as appears from Celsus.} — B. 

Ver. 21. Servant.— I Rather, a slave, the property of another, and bought 
with his money. In these verses, the Apostle shows, that Christianity makes 
no change in our civil connexions.]— Bagster. 

Ver. 23. Be not ye the servants of men— That is if you can avoid it, as in 
the verse preceding. 

Ver. 25. Now concerning virgins— The original term applies to both sexes ; 
(see Rev. xiv. 4;) and is by Boothroyd rendered "single persons"— J have 
no commandment of the Lord—i. e. of the Lord Jesus, as in the case above 

stated, ver. 10. Yet I give my judgment — To give judgment is a judicial 

phrase.— As one that hath obtained mercy of the Lord to be faithful— i. e. 
faithful to my conscience, and to ray duty as an apostle. 

Ver. 26. I suppose.— Doddridge, " I apprehend." Macknight, " I declare " 
The original term (nomizo) implies a legal opinion. For the present dis- 



tress.— Doddridge, "" exigency." — 
single or unmarried. - 

Ver. 28. Trouble in the flesh— -i. 
Compare verse 26. 



So to be—i. e. to be a virgin ; namely, 
e. domestic affliction, and persecution. 



i; 



456 



1 CORINTHIANS, VII. 



- -._: .29 



A. M 4061 
A. D. 57. 



d I Pe.4.7. 
2Pe.2.8,9. 



e Ps.39.6. 
Ja.4.14. 
1 Pe.4.7. 
Un.217. 



f 1 Ti.5.5. 






g of the 
Lird, v 
rer.34. 



h Lu.lOUO 
..42. 



i ver.28. 



j Ro.7.SL 



k 2Co.6.14. 



1 ver.25. 



m2Pe.3.15, 
16. 



29 But this I say, brethren, the time dis short : it re- 
maineth. that both they that have wives be as though 
they had none ; 

30 And they that weep, as though they wept not ; 
and they that rejoice, as though they rejoiced not; 
and they that buy, as though they possessed not; 

31 And they that use this world, as not abusing il 
for the fashion e of this world passeth away. 

32 But I would have you without carefulness. He 
that is unmarried f careth for the things s that belong 
to the Lord, how he may please the Lord : 

33 But he that is married careth for the things that 
are of the world, how he may please his wife. 

34 There is difference also between a wife and a 
virgin. The unmarried woman careth for the things of 
the Lord, that she may be holy both in body and in 
spirit : but she that is married h careth for the things 
of the world, how she may please her husband. 

35 And this I speak for your own profit ; not that I 
may cast a snare upon you, but for that which is 
comely, and that ye may attend upon the Lord with- 
out distraction. 

36 But if any man think that he behaveth himself 
uncomely toward his virgin, if she pass the flower of 
her age, and need so require, let him do what he will, 
he sinneth not • let them marry. 

37 Nevertheless he that standeth steadfast in his 
heart, having no necessity, but hath power over his 
own will, and hath so decreed in his heart that he will 
keep his virgin, doeth well. 

38 So i then he that gi\eth her in marriage doeth well ; 
but he that giveth her not in marriage doeth better. 

39 The wife J is bound by the ] aw as long as her husband 
liveth ; but if her husband be dead, she is at liberty to 
be married to whom she will ; only k in the Lord. 

40 But she is happier if she so abide, after 1 my judg- 
ment : and I think m also that I have the Spirit of 
God. 



Ver. 29. As though they had none— That is, this is not a time for the enjoy- 
ment of carnal pleasures, or to seek after worldly gain. Our joys and sorrows 
should both be moderated. 

Ver. 31. The fashion.— {Greek, Schema.) "The form," pageantry, &c— 
[Grotius remarks, that the Apostle's expression is borrowed from the theatre ; 
where the phrase means that the scene changes, and presents an appearance 
entirely new.]— Bagster. 

Ver. 32. Without carefulness.— Doddridge, "without anxious care." 

Ver. 35. Not that I may cast a snare upon you.— The Greek word (bro- 
chon) signifies a cord, which the hunters used to cast over wild cattle, to en- 
snare them— a thing practised to this day in South America. Which is 

comely — i. e. becoming, consistent. Paul did not wish to fetter the minds of 



the Corinthians, but only to lead them to act consistently with their profession. 

Ver. 36. Toward his virgin, if she pass thefloiver (i. e. the prime) of hot 
age. — [Some interpret this of a man's continuing in a state of celibacy; but 
such a construction of the original appears without example. It appears most 
obvious to explain it of a parent, or guardian, who had the charge of a virgin. 
Ten parthenon autou, in Greek, signifies his virgin daughter.}— Bagster. 
A single life was a reproach among the Jews after the age of tvyenty: if, 
therefore, his daughter approach that age, and is impatient of reproach, &c. 

Ver. 37. Having no necessity— i. e. either from her importunity, or from 
his own circumstances— as for instance, his inability to maintain her. 

Ver. 40. I" think.— Doddridge, ° I appear to have the spirit," &c. Mac- 



Ir=- 



1 CORINTHIANS, VIII. 



457 



CHAPTER VIII. 

1 To abstain from meats offered to idols. 8, 9 We must not abuse our Christian 
liberty, to the oifence of our brethren : 11 but mast bridle our knowledge with 
charity. 

]V"OW as touching things offered a unto idols, we 
^ know that we ail have b knowledge. c Knowledge 
puffeth up, but d charity edifieth. 

2 And e if any man think that he knoweth any thing, 
he knoweth nothing yet as he ought to know.* 

3 But if any man love God, the same is known f of 
him. 

4 As concerning therefore the eating of those things 
that are offered m sacrifice unto idols, we know that 
an idol s is nothing in the world, and that there is 
none other h God but one. 

: 5 For though there be that are i called gods, whether 
in heaven or in earth, (as there be gods many, and 
lords many,) 

6 But to us j there is but one God, the Father, of 
whom are all things, and we k in him ; and one Lord 
Jesus Christ, by whom \ are all things, and we by him. 

7 HowbeiU/iere is not in every man that knovyledge : 
for some with conscience of the idol unto this hour 
eat it as a thing offered unto an idol ; and their con- 
science being weak is defiled. 

8 But meat m commendeth us not to God : for nei- 
ther, if we eat, n are we the better ; neither, if we eat 
not, °are we the worse. 

9 But take heed lest by any means this P liberty ^of 
yours become a stumbling-block to them that are 
weak. 

10 For if any man see thee which hast knowledge 
sit at meat in the idol's temple, shall not the conscience 



A. M. 4051. 
A. D. 57. 

CHAP. 8. 

a Ac. 15. 10, 
19. 

b Ro.l-l.U. 
22. 

c Is.47.10. 

d c.13. 

e Re. 11.25. 
Ga.o.3. 

1 Ti.6.3,4 

f Nal.7. 

2 Ti.2. 19. 

g Is.4l.24. 

h De.4.39. 
Is.44.3,21. 

i Jn. 10.34, 
35. 

j Mal.2.10. 
Ep.4.6. 

k or, for. 

1 Jn.1.3. 

He. 1.2. 

mRo.14.17. 

n or, have 
we the 
more. 

o or, have 
we the less 

p or, power. 

q Ro. 14.13, 
20. 
Ga.5.13. 



knight, "I am certain that I have." Dr. M. is confident that the Greek 
(doko) does not imply doubt, and refers for proof to chap. iv. 9 ; viii. 2 ; xi. 16 ; 
xiv. 32, &c. See also chap. x. 12. 

Chap. VIII. Ver. l. We know, &c— It is generally understood, that great 
part of the first paragraph in this chapter should be included in a parenthesis, 
but critics are divided where to place the marks ; most place them in the middle 
of the first and fourth verses. If we might be permitted, however, to offer a 
suggestion, we should confine the parenthesis to the first verse, thus : — We 
know (for [oti] we all have [this] knowledge ;) namely, that the heathen 
gods are no gods at all : yet let us not be vain of our knowledge, for knowledge 
puffeth up, &c. Such we suppose to be the sense of this intricate and in- 
volved passage. Charity edifieth— -i. e. buildeth up— as a family is built up 

by love. See Ps. xxviii. 5. Prov. xiv. 1. 

Ver. 2. If any man think.— Macknight, " is confident." See note on chap, 
vii. 40. 

Ver. 4. An idol is nothing. — The Hebrews gave them a name that implied 
this, which is thought to be here alluded to ; and Whitby shows, that the 
position here asserted was a common aphorism among the Jewish doctors. 

Ver. 6. In him.— Margin, " for him ;" i. e. for his ^lory.' 

Ver. 7. Not in every man.— Doddridge, " Not m all men"— even not in 

some professing Christians. For some., with conscience of the idol, &c. — 

i. e. supposing that, though the idol itself may be an insensible statue, it may 
be inhabited by some immortal demon ; and, thus supposing, they become 
guilty of idolatry. 

Ver. 8. Meat commendeth us not—i. e. the eating or refraining from ary par 
ticular kind of food, in itself considered. 

Ver. 9. This liberty. — Macknight, "right." So they claimed, it; but the 
apostle does not concede it. See chap. x. 19 — 23. 

Ver. 10. If any man see thee— That is, seeing you do so, he may be en- 
couraged to do the same, without the knowledge and enlightened views 
which you possess ; and this may lead him into idolatry, and thereby wound 



39 



fi 



458 



1 CORINTHIANS, IX. 



A. M. 4061, 
A. D. 57. 



r edijatn 



s Mat.25. 
40,45. 

t c.9.22. 



CHAP. 9. 
a Ac.9.3,17. 

b c.4.15. 



c or, wo- 
man. 



d2Th.3.8,9 
e lTi.1.18. 



f De.20.6. 
Pr.27.18. 



g 1 Pt.5.2. 



h De.25.4. 
1 Ti.5.13. 



i 2Ti.2.6. 



f 



of him which is weak be r emboldened to eat those 
things which are offered to idols ; 

11 And through thy knowledge shall the weak bro- 
ther perish, for whom Christ died ? 

12 But s when ye sin so against the brethren, and 
wound their weak conscience, ye sin against Christ. 

13 Wherefore, if meat make my brother to offend, I 
will eat no flesh while the world standeth, lest 1 1 
make my brother to offend. 

CHAPTER IX. 

I He showeth his liberty, 7 and that the minister ought to live by the gospel : 
15 yet ths' himself hath of his own accord abstained, 18 to be either charge- 
able unto nem, 22 or offensive unto any, in matters indifferent. 24 Our life is 
like unio a race. 

AM I not an apostle? am I not free? have I not 
seen a Jesus Christ our Lord? are not ye my work 
b in the Lord ? 

2 If I be not an apostle unto others, yet doubtless I 
am to you : for the seal of mine apostleship are ye in 
the Lord. 

3 Mine answer to them that do examine me is this, 

4 Have we not power to eat and to drink ? 

5 Have we not power to lead about a sister, a c wife, 
as well as other apostles, and as the brethren of the 
Lord, and Cephas ? 

6 Or I only and Barnabas, have not we d power to 
forbear working ? 

7 Who goeth a warfare e any time at his own charges? 
who pianteth f a vineyard, and eateth not of the fruit 
thereof? or who feedeth s a flock, and eateth not of 
the milk of the flock? 

8 Say I these things as a man ? or saith not the law t 
the same also ? 

9 For it is written h in the law of Moses, Thou shalt 
not muzzle the mouth of the ox that treadeth out the 
corn. Doth God take care for oxen? 

10 Or saith he it altogether for our sakes ? For our 
sakes, no doubt, this is written: that he i that plough- 
eth should plough in hope; and that he that thresheth 
in hope should be partaker of his hope. 

liis conscience. Be emboldened— Margin, " edified," or " built up ;" i. e. 

in error and in vice. Compare note chap. viii. 1. 

Ver. 11. Shall ths weak brother perish'/— See note on Rom. xiv. 15. 

Chap. IX. Ver. 1 Am I not free ?— Meaning, that his time and talents were 
at his own disposal He was not in bondage to any man — a circumstance 

necessary to capacitate him for his itinerant labours. Have I not seen 

Jesus Christ ?— This was necessary, in order to his being a competent witness 
of Christ's resurrection. 

Ver. 4. Power to eat and to drink?— [Rather, authority or right. Power 
is only the ability to do a thing; whereas the apostle means a right to do 
what he is speaking of. J— Bagster. That is, labouring for the public good, 
have we not a right to five at the public charge? 

Ver. 5. To lead about a sister, a wife ?— i. e. a Christian wife, or a wife who 
was a sister in Christ. — Macknight. Roman Catholics render it, " a sister, a 
woman:" jut Doddridge remarks, " the won! (gunaika) has no force at all 
here, if it Iv; rendered a woman, since a sister must needs be such ; and it is 
very unlikely that an apostle should carry about with him a woman to whom 
he waj? not married : yet this is what they pretend of Cephas, (or Peter,) and of 
our Lord's brothers. 

Ver. 7. Who goeth a warfare, &c. — i. e. who labours without expecting to 
reap some of the fruits of his labour? 

Ver. 9. Doth God take care for oxen 7—\. e. for oxen only. 

Ver. 10. Or saith he it altogether ■-Macknight," chiefly"— for oursikes? 

«— '... - - - ■-■■ ■ : a/ 



1 CORINTHIANS, IX. 



459 



11 If; we have sown unto you spiritual things, is it 
a great thing if we shall reap your carnal things ? 

12 If others be partakers of this power over yon, are 
not we rather? Nevertheless k we have not used this 
power; but suffer all things, lest we should hinder 
the gospel of Christ. 

13 Do ye not know that they wnich minister about 
holy things l live of the things of the temple 1 and they 
m which wait at the al*ar are partakers with the altar? 

14 Even so hath the Lord "ordained that they ° which 
preach the gospel should live.of the gospel. 

15 But I p have used none of these things : neither 
have I written these things, that it should be so done 
unto me : for <* it were better for me to die, than that 
any man should make my glorying void. 

16 For though I preach the gospel, I have nothing to 
glory of: for r necessity is laid upon me ; yea, wo is 
unto me, if I preach not the gospel ! 

17 For if I do this thing willingly, I have a reward : 
but if against my will, a dispensation s of the gospel is 
committed unto me. 

18 What is my reward then? Verily that, when I 
preach the gospel, I may make the gospel of Christ 
without charge, that I abuse not my power in the 
gospel. 

19 For though I be free fiom all men, yet have I made 
myself servant l unto all, that I might gain the more. 

20 And unto the Jews I u became as a Jew, that I 
might gain the Jews ; to them that are under the 
law, as under the law, that I might gain them that 
are under the law ; 

21 To them that are without law, as without law, 
(being not v without law to God, but under the law to 
Christ,) that I might gain them that are without law. 

22 To the weak w became I as weak, that I migh: 
gain the weak : I x am made all things to all men, 
that y I mi^ht by all means save some. 

23 And this I do for the gospel's sake, that I might 
be partaker thereof with you. 

24 Know ye not that they which run in a race ran 
all, but one receiveth the prize ? So z run, that ye may 
obtain. 

25 And every man that strive:- 1, for the mastery is 

■ 1 

Ver. 12. If others be partakers, &c 
" Oueht not we rather?" 



A. M. 40SJ. 
A. D. 57. 

j Ro.13.27. 



k 2 Co. 11.7 
..9. 
12.11. 



1 or, feed. 



mNu.13.8, 
De.13.1. 



n Lu.10.7. 



o Ga.6.6. 



p Ac.20.34. 
2 Th.3.8. 



q 2Co.ll.10. 

r Je.1.17. 
20.9. 

s Col. 1.25. 



t Ro.1.14. 
Ga.5.13. 



u Ac. 16.3. 
31.23..26. 

v c.7.2? 

wRo.15.1 
2 Co. 11.2? 



x C.1&33. 

y Ro.11.14. 

z Phi 2.16, 
3.R 

1 Ti.6.12. 
2TL2.5. 



are not we rather ?—Macknight, 
This was true, both with respect to the 

His glory was in 



Ver. 13. Do ye not knew ? &c. 
Jews and the heathen. 

Ver. 16. Nothing to glory of Tin that] — So Doddridge. 
preaching the gospel gratis. 

Vei. 20. Became as a Jeto.—See Acts xvi. 3 ; xxi. 26. 

Ver. 2k. To them that are without law — i. e. the Mosaic law ; namely, tha 
Gentiles. 

Ver. 23. That I might be partaker.— -Namely, of the blessings of the gospel ; 
but Pcarce renders it, " a joint communicator," which is the fense given by 
Doddridge. 

Ver. 24. So run, that ye may obtain. — Macknight, " That ye may lay hold 
on the prize." [The a oostle here refers to the Isthmian games, so called from 
being celebrated on the isthmus of Corinth.] — Bagster. 

Ver. 25. Is temper zl 5 in all flings. — " Would you," says Epictetus, V be a 
victor in the Olympic games? So in good truth would I, for it is a glorious 



■AJ 



460 



1 CORINTHIANS, X. 



A. M. 406i. 
A. D. 57. 



a 2T14.8. 

J a. 1.12. 

1 Pe.5.4. 

Re.2.10. 

3.11. 
o Ro.8.13. 



?.HAP. 10. 

? Ex.B.21. 

22. 

Nti9.1i. 

22. 
b Ex. 11. 19. 

22.29. 
c Ex. 16. 15,' 

35. 

Ne.9.15, 

20. 

Ps. 78.24, 

25. 
d Ex. 17.6. 

Nu. 20.11. 
e or ; went 

with. 
f Nu. 14.29 

..35. 
g the 

figures. 



temperate in all things. Now they d) it to obtain a 
corruptible crown; but we an a incorruptible. 

26 I therefore so run, not as uncertainly; so fight I, 
not as one that beateth the air : 

27 But b I keep under my body, and brings into sub- 
jection : lest that by any means, when I have preached 
to others, I myself should be a cast-away. 

CHAPTER X. 

1 The sacraments of the Jews 6 are types of ours, 7 and their punishm2nts, 
11 examples for us. 14 We must flee from idolatry. 21 We must not make 
the Lord's table the table of devils : 24 and in things indifferent we must have 
regard of our brethren. 

MOREOVER, brethren, I would not that ye should 
be ignorant, how that all our fathers were under 
a the cloud, and b all passed through the sea; 

2 And were all baptized unto Moses in the cloud and 
in the sea ; 

3 And did all eat the same spiritual c meat ; 

4 And did all drink the same spiritual d drink : for 
they drank of that spiritual Rock that e followed them : 
and that Rock was Christ. 

5 But with many of them God was not well pleased : 
for they were overthrown f in the wilderness. 

6 Now these things were s our examples, to the in- 



thing ; but pray consider what must go before and what may follow, and so 
proceed to the attempt. You must then live by rule ; you must oblige your- 
self to constant exercise, at the appointed hour, in heat and cold ; you must 
abstain from wine and cold liquors ; in a. word, you must be as submissive to 
all the directions of your master as to those of a physician." — Enchir. chap. 

35. A corruptible crown.— U is well known that the crown in the Olympic 

games, sacred to Jupiter, was of wild (dive ; in the Pythian, sacred to Apollo, 
of laurel ; in the Isthmian or Corinthian, of the pine, &c. Most of these were 
evergreens, but they would soon grow dry, and break to pieces. 

Ver. 26. Not as uncertainly.— ' Not as unnoticed," namely, by the Iudge ; 
or, " not as neglecting the boundary marks of the course." See Doddridge. 
So fight I.—Macknight, " So I box." 

Ver. 27. I keep under my body.— Doddridge, "I mortify my body." The 
original term properly signifies to strike on the face, as boxers did. — Doddridge. 

"I drag off as a slave" as the victors did 
Lest when I have preached— Doddridge, 



k 



■Bring it into subjection. 
their conquered antagonists.- 

" Served ps a herald;" Macknight, "proclaimed" to others — I myself 
should be a cast-away.— Doddridge, " I myself should be disapproved," name- 
ly, by the judge. Macknight, " Lest I myself should be not approved." \One 
disapproved by the judge of the games, as not having fairly deserved the 
prize.]— Bagster. 

Chap. X. Ver. 1. All our fathers, &c— Paul speaks of himself and Jewish 

brethren. Under the cloud., &c— If water baptism is here alluded to, as 

many think, it does not seem to imply immersion, for it was the Egyptian 
army that was immersed ; but it is not unlikely, that in the cloud passing over 
them to guard their rear, (which it did effectually, by involving their enemies 
in rain and darkness,) it might distil upon the Israelites a mist, or gentle rain, 
while at the same time their garments were sprinkled with the ocean's spray. 

Ver. 2. Baptized unto Moses, &c— By means of the cloud and the passage 
of the Red sea, an obligation similar to that arising from baptism was im- 
posed on them to obey Moses ; i. e. all those who passed with Moses through 
the Red sea, and followed with him the cloud which preceded their march, 
bound themselves by this act to honour, obey, and follow him. — Rob. Wahl. 

Ver. 3. Spiritual — i. e. typical, or figurative meat. 

Ver. 4. That followed them..— Dr. Wall calculated that this water, which 
was a stream, or river, from the rock of Horeb, running in a descent, might 
attend upon Israel in their peregrinations for 37 years, till they came to E/.ion 
Gaber, a sea-port, where it might run into the ocean. See Num. xxxiii. 36. 

Ver. 5. God was not well pleased— Because they murmured and repined 
through unbelief. Compare Heb. iii. 16, 17. 

Ver. 5. Our examples.— Margin and Doddridge, " figures ;" or, more 
literally, "types." 



1 CORINTHIANS, X. 



461 



tJ 



tent we should not lust after evil things, as they h also 
lusted. 

7 Neither be ye idolaters, as were some of them; as 
it is » written, The people sat down to eat and drink, 
and rose up to play. 

8 Neither let us commit fornication, as some 3 of them 
committed, and fell in one day three and twenty thou- 
sand. 

9 Neither let us tempt k Christ, as some of them also 
tempted, and were destroyed of l serpent? 

10 Neither murmur ye, as some of them also m mur- 
mured, and were destroyed of the n destroyer. 

11 Now all these things happened unto them for 
°ensamples: and they are written for our admonition, 
upon whom tKe ends of the world are come. 

12 Wherefore P let him that thinketh he standeth 
take heed lest he fall. 

13 There hath no temptation taken you but isuch as 
is common to man : but God is faithful, who r will not 
suffer you to be tempted above that ye are able ; s but 
will with the temptation also make a way to escape, 
that ye may be able to bear it. 

14 Wherefore, my dearly beloved, t flee from idolatry. 

15 I speak as to wise men ; .judge ye what I say. 

16 The cup of blessing, which we bless, is it not the 
communion of the blood of Christ 1 The bread which 
we break, is it not the communion of the body of 
Christ 1 

17 For we being many are one bread, and one body : 
for we are all partakers of that one bread. 

18 Behold Israel after u the flesh : v are not they which, 
eat of the sacrifices partakers of the altar ? 

19 What say I then? that the idol w is any thing, or 
that which is offered in sacrifice to idols is any thing? 

20 But. i" say, that the things which the Gentiles sa- 



A. M. 406 L. 
A- D. 57. 

h Nil. 11.4. 

33.34. 



i Ex 32.6. 



j Nu.25.1.. 
9. 



k Ex 17.2,7 

1 Nu.2«.6. 

mNu.14.2, 
29. 

n 2Sa.24.16 

o or, types. 

p Pr.28.14. 
Ro. 11.20. 

q or, mode- 
rale. 

r Da. 3. 17. 
2Pe.2^. 

s Ja.5.11. 

t Un.5.21. 
u Ro.4.1,12 

v c.9.13. 

w c.8.4. 



Ver. 9. Neither let us tempt Christ. — This is said on the conviction that the 
Lord, who inhabited the Shechinah, or cloud of glory, was none other than the 
Messiah, John i. 14. Destroyed of (or by) serpents. 

Ver. 10. Destroyed of the. destroyer— -i. e. death. 

Ver. 11. Ensamples.— Old English for "examples." Margin and Doddridge, 

" figures," or more literally, types. Ends of the 7O0?id.—Gr. " of the ages ;" 

elsewhye called the last times, the last days, &c. See Heb. c 1, 2. 

Ver. 12. Him that thinketh— or is confident— he standeth—" Firmly fixed in 
the divine favour," says Macknight. See note on chap. vii. 40. The Scrip- 
tures, while they encourage believers with promises of perseve r ing grace, no 
less earnestly caution us against presumption and neglect. The whole work, 
of God is carried on by means of his own appointment. 

Ver. 13. Such as is common to man. — According to Doddridge, such as is 
proportionable to human strength. 

Ver. 15. What I say — i. e. What I am about to say, as in next verse. 

Ver. 16. The bread— Macknight. " The io^-^iohich %ve break.— So it 
(artos) is rendered, Mat. xvi. 9. 

Ver. 17. For we, &c— [Or, " Because there is one bread t (or loaf,) we, who are 
many, are one body." By this sacrament, and the faith professed in it, and 
the grace implied. Christians were united as the memhers in the human 
body ; seeing they were one with Christ, and had fellowship with him, and one 
another, by partaking of the same bread, as a token of their feeding by faith 

on the same spiritual nourishment lor their souls.}— Bagster. One body — i. e. 

mystically. 

Ver. 18. Behold.— Doddridge, ' ; Consider ,," Ac. Partakers of the altar — 

i. e. participators in the atonement, and in the worship. So by eating of these 
idolatrous sacrifices you participate in the idolatry. 



39* 






- 

r 



462 



1 CORINTHIANS, XI. 



A. M. 4061. 
A. D. 57. 



x Le.17.7. 
De.32.17 
Ps.106 37. 

7 De.32,38. 

z De.32.21. 
Job 9.4. 
Eze.22.14. 

a c.6.12. 

bPhi.2,4,21. 

c 1 Ti.4.4. 

d De. 10.14. 
Ps.24.1. 
50. 12. 

e Lu.10.7. 

f c.8. 10,12. 

g ver.26. 

h or, thanks- 
giving. 

i Ro.14.6. 



j lCo.3.17. 
lPe.4.11. 



k Ro.14.13. 
2 Co.6.3. 



1 Greeks. 



CHAP. U. 



a Ep.5.l. 
lTh.1.6. 



b c.4.17. 



crifice, they sacrifice to x devils, and not to God : and I 
would not that ye should have fellowship with devils. 

21 Ye cannot drink the cup of the Lord, and the cup 
y of devils : ye cannot be partakers of the Lord's table, 
and of the table of devils. 

22 Do we z provoke the Lord to jealousy? are we 
stronger than he? 

23 All a things are lawful for me, but all things are 
not expedient : all things are lawful for me, but all 
things edify not. 

24 Let b no man seek his own, but every man ar.o- 
ther's wealth. 

25 Whatsoever c is sold in the shambles, that eat. 
asking no question for conscience' sake : 

26 Ford the earth is the Lord's, and the fulness thereof. 

27 If any of them that believe not bid you to a feast , 
and ye be disposed to go ; whatsoever e is set before 
you, eat, asking no question for conscience' sake. 

28 But if any man say unto you. This is offered in 
sacrifice unto idols, eat f not for his sake that showed 
it, and for conscience' sake: for sthe earth is the 
Lord's, and the fulness thereof: 

29 Conscience, I say, not thine own, but of the other: 
for why is my liberty judged of another maris con- 
science ? # 

30 For if I by h grace be a partaker, why am I evil 
spoken of for that for which I give i thanks? 

31 Whether j therefore ye eat, or drink, or whatso- 
ever ye do, do all to the glory of God. 

32 Give k none offence, neither to the Jews, nor to 
the i Gentiles, nor to the church of God : 

33 Even as I please all men in all things, not seeking 
mine own profit, but the projit of many, that they 
may be saved. 

CHAPTER XI. 

1 He reproveth them, because in holy assemblies 4 their men prayed with their 
heads covered, and 6 women with their heads uncovered, 17 and because ge- 
nerally their meetings were not for the better, but lor the worse, as, 21 namely, 
in profaning with their own feasts the Lord's supper. 23 Lastly, he calleth 
them to the first institution thereof. 

BE ye followers a of me, even as I also am of Christ. 
2 Now I praise you, brethren, that b ye remember 



Ver. 20. Sacrifice to devils. — Gr. "to demons." Eisner has " proved at 
large," says Doddridge, "from incontestable authorities, that the demons 
were considered as present at these sacrifices, and as taking part with the 
worshippers in the common fea.st. ; by which (as Maimonides expresses it) 
friendship, brotherhood, and familiarity, were contracted between them, be- 
cause all ate at one table, and sat at one board." 

Ver. 21. The cup — the table of devils.— Gr. " demons," throughout this and 
the verse preceding. Our opinion of the existence of demons, or evil spirits, 
and their power over mankind, has been already given in various parts of the 
Gospels, and their connexion with the interests of idolatry will hardly be dis- 
puted. 

Ver. 25. In the shambles.— Doddridge remarks, that the Grecian priests 
having often more animal sacrifices than could be eaten, took this method to 
dispose of the surplus. 

Ver. 31. Whether therefore, &c— [The apostle concludes the subject by 
giving them a general rufe, sufficient to regulate every man's conscience and 
practice,— that whether they eat or drink, or whatsoever tney do, to do it all 
with an habitual aim to the glory of God; by considering his precepts, and the 
propriety, expediency, appearance, and tendency of their actions.]— Bagster. 

Chap. XI. Ver. I. Beyefolloivcrsofme. — [This verse should not have been 






I 

i 

1 



1 CORINTHIANS, XI. 



463 



SI 



me in all things, and keep < the * ordinances, as I de- 
livered them to you. f j 

3 Out I would have you know, that the head e ol 
every man is Christ ; f and the head of the woman is 
the man ; s and the head of Christ is Gcd. 

4 Every man praying or prophesying, having his head 
covered^ dishonoureth his head. . 

5 But every woman h that prayeth or prophesieth with 
her head uncovered disho&oureth her head : for that 
is even all one as if she were shaven. 

6 For if the woman be not covered, let her also he 
i shorn : but if it be a shame for a woman to be shorn 
or shaven, let her be covered. 

7 For a man indeed ought not to eover his head, for- 
asmuch as he is'the J image and glory of God : but the 
woman is the glory of the man. 

8 For k the man is not of the woman : but the wo- 
man of the man. 

9 Neither was the man created for the woman ; but 
the woman for the man. 

10 Fox this cause ought the woman to have l power 
on her head because of the angels. 

1 1 Nevertheless neither is the man without the woman, 
neither the woman without the man, in the Lord. 

12 For as the woman is of the man, even so is the 
man also by the woman ; but all m things of God. 

13 Judge m yourselves : is it comely that a woman 
pray unto Goa uncovered ? 

14 Doth not even nature itself teach you, that, if a 
man have long hair, it is a shame unto him'? 



A. M. 4061. 
A. D. 57. 



c Lu.1.6. 



d tradi- 
tion. 

e Ep.5.23. 

f Ge.3.16. 
1 Pe.3.1, 
5,6. 

e Jn. 14.28. 
c. 15.27 ,28 

h Ac.21.9. 



i Nu.5.13. 
De.2t.12. 



] Ge.5.1. 

k Ge.2.18, 
22,23. 

1 i. e. a co- 
vering, in 
sign that 
she is un- 
der the 
power of 
her luis- 
band. 
Ge.24.65. 

mRo.ll.36. 



separated from the preceding chapter, with which it is intimately connected, 
and to .which it forms an appropriate conclusion.]— Bagster. So Doddridge, 
Macknight, Beothroyd, and Toivmend. 

Ver. 2. Keep the ordinances.— Doddridg-e, "charges, which word here 
means the doctrines of Christ and his apostles, whether delivt, ed bypreaching, 
or in writing ; but doctrines or precepts delivered from hand to liand, for a suc- 
cession of ages, before they were committed to writing, as were those of the 
Pharisees and the Papists, can command neither obedience nor respect. 

Ver. 4. Every man . . . having- his head covered.— Macknight, " Having 
a veil upon his head." /This seems to be the sense of the passage, though not 
literally so expressed. It is probable that the Pharisees had introduced the 
custom of men's wearing veils, in imitation of the heathen ; it had a tendency, 
however, to confound the distinct character of the sexes, and is therefore here 
reprobated. 

Ver. S. Woman with head uncovered.— {In the East, if a woman appear in 
public unveiled, she is immediately supposed to be deficient in modesty; and 
consequently she would dishonour her head, her husband, not only by appa- 
rently throwing off the sign of her subjection, but by appearing like those 
women who had their hair shorn off, or shaven, as the punishment of adultery ; 
a custom which Tacitus informs us prevailed among the Germane.] — Bagster. 

Ver. 6. Shorn or .shaven. — The first word, as distinguished from the second, 
means to have the hair cut close, or cropped. Macknight says, the Jews and 
ancient Germans used to punish adulteresses hy shaving their heads. 

Ver. 13. Power on her head — Meaning a veil-, as intimating her being under 

coverture, or subject to the power of her husband. Because of the angels 

— This i-s very perplexing. 1. Some say, human angels : i. e. the angels of the 
churches, (Rev. i. 20.) But if the thing were itself indecent, it must surely be 
as indecorous before laymen as before the clergy. 2. Others say, evil angels, 
demoRS, who are no doubt often present in our churches ; but there seems no 
reverence due to them, nor reason in the precept so understood. 3. Hammond, 
Doddridge, &c. interpret it of holy angels, who certainly attend our assem- 
blies, and demand respect. See Heb. i. 14. 1 Peter i. 12. 

Ver. 14. If a man have long hair. — In the East, the men wear their hair 



I 



$ 



1 464 



1 CORINTHIANS, XL 



i 



A. M. 1061. 
A. D. 57. 



n or, veil. 
o I Ti.6.4. 
p e. 1.11,12 



q or ;. 
schisms. 



r Mat. 18.7. 
2 Pe.2.1,2. 



s or, sects. 
t La. 2.35. 



u or, ye can- 
not eat. 



v 2 Pe.2.13. 
Jude 12. 



w are poor. 
x c.15.3. 
y Mat.26.2G 
z or, for a. 

n oi, sfiow 

r/e. 

b Re.22.20. 

c Jn 6.63,64 
c.10.21. 



15 But if a woman have long hair, it is a glory to 
her : for her hair is given her for a n covering. 

16 But °if any man seem to be contentious, we have 
no such custom, neither the churches of God. 

17 Now in this that I declare unto you I. praise you 
not, that ye come together not for the better, but for 
the worse. 

18 For first of all, when ye come together in the 
church, I hear p that there be <* divisions among you ; 
and I partly believe it. 

19 For there must r be also s heresies among you, 
that i they which are approved may be made manifest 
among you. 

20 Wnen ye come together therefore into one place. 
u this is not to eat the Lord's supper. 

21 For in eating every one taketh before other his 
own supper : and one is hungry, and v another is 
drunken. 

22 Wh at 1 have ye not houses to eat and X6 drink in 1 
or despise ye the church of God, and shame them 
that w have not ? What shall I say to you ? shall I 
praise you in this 1 I praise you not. 

23 For X I have received of the Lord that which also 
I delivered unto you, That the Lord Jesus y the same 
night in which he was betrayed took bread : 

24 And when he had given thanks, he brake it, and 
said, Take, eat : this is my body, which is broken for 
you : this do z in remembrance of me. 

25 After the same manner also he took the cup, when 
he had supped, saying, This cup is the new testament 
in my blood : this do ye, as oft as ye dank it, in re- 
membrance of me. 

26 For as often as ye eat this bread, and drink 
this cup, a ve do show the Lord's death till he 
fcfiomfi. 

27 Wherefore whosoever shall cat this bread, and 
drink this cup of the Lord, c unworthily, shall be guilty 

iof the body and. blood of the Lord. 



very short, and the women very long. Long hair in the men is a mark of eflFe - 

minacy. It is a shame. — [Because a proof of effeminacy and folly ; and 

because it was considered as a mark of inferiority. It may also be remarked 
that there were a set of wretched despicable beings, both at Rome and Con'nth, 
called Pathics, who are said to have imitated the dress and manners of wo- 
men.] — Bayster. 

Ver. 15. A (/lory — [Or, an honour or credit to her ; as indicating that she 
had done nothing to deprive her of it ; and also showing that she did not object 
to wear it as a natural veil, and as an emblem of subjection.]— Bagster. 

Ver. 16. But if, &c. — [But if any person puts himself forward as a defender 
;>f these points, let him know that we have no such custom either among the 
Jews or the churches of Christ. ] — Btigster. 

Ver. 20. This is not to eat. <fcc— Margin, "Ye cannot eat" the Lord's Sup- 
per- i. e. not in this way. Macknight, " Your coming together into one place 
is not," fcc. ; i. e. t is not merely meeting at the Bame place, unless you are 
united in the same devotional views. 

Ver. 21. Is drunken. — Doddridge, " Drinks to excess." 

Ver. 22. And shame them that have not — That is, says Doddridge, " that 
have not provisions and accommodations of their own ;" — i. e. the poor. 

Ver. 26. Eat this bread. — Anti -papistical writers here observe, that this ele- '> 
rnent bears the name of bread after consecration ; consequently was not tran- 
substantiated. 

Ver. 27. Shall be guilty.— [That is, " Shall be guilty with respect to the body 



1 CORINTHIANS, XII. 



465 



28 But let a man examine d himself, and so let him 
eat of that bread, and drink of that cup. 

29 For he that eateth and drinketh unworthily, eat- 
eth and drinketh e damnation to himself, not discern- 
ing the Lord's body. 

30 For this cause many are weak and sickly among 
you, and many sleep. 

" 31 For if f we would judge ourselves, we should not 
be judged. 

32 But when we are judged, we s are chastened of 
the Lord, that we should not be condemned with the 
world. 

33 Wherefore, my brethren, when ye come together 
to eat, tarty one for another. 

34 And if any man hunger, let him eat at home; that 
ye come not together unto h condemnation. And the 
rest will I set in order when I come 

CHAPTER XII. 

1 Spiritual gifts 4 are divers, 7 yet all to profit withal. 8 And to that end are 
diversely bestowed : 12 that by the^ilte proportion, as the members cf a natural 
body tend all to the 16 mutual decency, 22 service, and 26 succour of the 
same boily ; 27 so we should do one for another, to make up the mystical body 
of Christ. 

NOW concerning spiritual gifts^ brethren, I would 
not have you ignorant. 

2 Ye know that ye were Gentiles, carried away unto 
these dumb a idols, even as ye were led. 

3 Wherefore I give you to understand, that no man 
b speaking by the Spirit of God calleth Jesus c accur- 
sed : and d that no man can say that Jesus is the Lord, 
but by the Holy Ghost. 

4 Now there are diversities e of gifts, but the same 
Spirit. 

5 And there are differences of f administrations, but 
the same Lord. 

6 And there are diversities s of operations, but it is 
the same God which worketh all in all. 

7 But the manifestation of the Spirit is given to every 
man to profit h withal. 



A. M. 4061. 
A. D. 57. 

d 2 Co. 13.5. 
Uu.3.20, 
21. 

e judgment 
Ro.13.2. 

f Ps.32.5. 
Un.1.9. 



g Ps.94.12, 
13. 

He. 12.5.. 
11. 

h judgment 



CHAP. 12. 

a 1 Th.1.9. 

b Ma. 9. 39. 
Un.4.2,3. 

c orjCTna- 
thema. 



d Mat. 16. 17 

e He.2.4. 
lPe.4.10. 

f or, minis- 
tries. 



g Ro.12.6, 
&e. 



h Ep.4.7. 



i 



and blood of Christ," in not making any distinction between the bread and 
wine which represent them, and that used on ordinary oeeasious. 3 — Bagster. 

Ver. 29. Damnation. — Macknight, "punishment;" but ail commentators 
agree in reprobating what the former calls "an unhappy mistake" in our ver- 
sion. See our note on Rom. xiv. 23. 

Ver. 30. Many sleep.— Commentator* srenerally apply this to the sleep of 
death -, and it is true, that the death of believers is called a sleep, (ch. xv. LI ;; 
but this is called a chastening of the Lord, that such might not be condemned, 
(verse 32,") which implies a recovery from their sleep. We therefore incline to 
understand the phrase as implying a religious torpor. See Mat. xxv. 5. 
Ephes. v. H. 

Chap. XII. Ver. 2.. These dumb idols.— The images with which, m that 

idolatrous city, they were every wfhere surrounded. Even as ye were led — 

By the popular superstition, and by the artifices of their priests. 

Ver. 3. Accursed.— Gr Anathema. Moses says, " He that is hanged, is 
accursed of "God," (Deut. xxi. 23.) which applies equally to those that were 
crucified, so that "The hanged Christ" is applied to our Lord Jesus ChrM 
by the infidel Jews, as a title of reproach, to the present day. 

Ver. 4. Gifts.— {Gracious endowments by the extraordinary influence of 
the Holy Spirit.]— Bagster. 

Ver. 6. The same God. — Comparing this v«rse with the two preceding, we 
have an argument for the proper divinity of the Holy Spirit, here called both 
God and Lord. 



u 



465 



1 CORINTHIANS, XII. 



A. M. 40GL 
A. D. 57. 

i Is. 11.2,3. 

) c.2.6,7. 

k c.13.2. 

Ep.2.3. 

jmMa.16.13 
J a. 5. 14. 

n Un.4.1 

o Ac.^.4,7.. 
11. 

p ver.6. 
q ver.27. 

r .Tn.1.16. 
Ep.4.5. 

s Greeks. 

t Jn.7.37.. 
39. 



8 For to one is given by the i Spirit the word oi ) wis- 
dom ; to another the word of * knowledge by the same 
Spirit ; 

9 To another faith lby the same Spirit; to another 
the gifts of m healing by the same Spirit; 

i 10 To another the working of miracles ; to another 
prophecy; to another discerning of "spirits; 10 ano- 
ther divers kinds of ° tongues ; to another the inter- 
pretation of tongues : 

11 But all these worketh that one and the self-same 
Spirit, dividing p to every man severally as he will. 

12 For as the body is one, and hath many members, 
and all the members of that one body, being many, 
are one body : so ^also is Christ. 

13 For by one Spirit are we all r baptized into one 
body, whether we be Jews or s Gentiles, whether we 
be bond or free ; and have been all made to t drink into 
one Spirit. 

14 For the body is not one member, but many. 

15 If the foot shall say, Because I am not the hand, 
I am not of the body ; is it therefore not of the body? 

the word of loisdom .... the word, of 



Ver. 8. To one is given . . 
knowledge.— -Preb. Townsend has given in his Arranged New Testament a 
copious abstract, of the very learned discussions of the first Lord Barrington, 
(the friend of Watts and Doddridge^) to which we shall make some references, 
without pledging ourselves to adopt his explications, though nearly followed, 
not only by Mr. T., but also by Bishop Horsley and Dr. Hales. By " the word 
of wisdom," he understands that knowledge peculiar to an apostle ; and by 
" the word of knowledge," the like attainment of the prophets. But with all 
due submission to these gre^t names, we consider wisdom as an immediate 
endowment from heaven ; knowledge, as an acquired talent, no less the 
gift of God, though the result of experience and of study. Paul eminently pos- 
sessed both. 

Ver. 9. To another faith.— According to Locke, a full persuasion of the 
truth of the gospel. 

Ver. 10. The working of miracles— -This, as distinguished from the gift of 
healing, may intend the power of inflicting disease and death, as in the case 

of Ananias and Sapphira, &c. Discerning of spirits — i. e. of detecting 

hypocrisy, or imposition, as in the case just, referred to. Divers kinds of 

tongues .... the interpretation of tongues. — From this distinction of ta- 
lent, it is evident that some possessed the talent of interpreting tongues who 
had not the power of speaking them. 

Ver. 11. Severally as he id ill— Doddridge, ,! As he thinketh fit ;" Mack- 
night, " As he pleaseth." From this expression has been forcibly argued 
the distinct personality of the Holy Spirit. 

Ver. 12. For as the body is one.— [The apostle here illustrates the wisdom 
and goodness of the Holy Spirit, in his distribution of spiritual gifts, by the si- 
militude of the human body ; which, though formed of many members, con- 
stitutes one harmonious system, every member having its proper use and ca- 
pacity for the common benefit.]— Bagster. So also is Christ— i. e. Christ 

mystical, or his true church. 

Ver. 13. Drink into one Spirit. — Namely, the Spirit of Christ, which also 
animates his church. 

Ver. 15. If the foot shall say. — This beaitiful apologue reminds us of the 
political apologue of Menenius Agrippa. At a time when the lower orders 
of the Roman people were rising in insurrection against the nobles, this cele- 
brated orator and general addressed to them this fable :— That once upon a 
time, when the different members of the human body were not in that state j 
of unity in which they now are, they became discontented, because all the I 
fruits of their labour were bestowed upon the belly, which dk : nothing but lie i 
at ease and enjoy them. The hands therefore refused to convey food to the I 
mouth, the mo ith to receive it. and the teeth to chew it. Acting on this 
principle, they reduced the corpulency of the belly : but, at the same time, the . 
whole body, with all its members, became enfeebled, and were reduced to 
the last stage of a decline. It was then found that the idle belly (as they | 
called it) contributed no less to the nourishment of the whole body than thei 



1 CORINTHIANS, XII. 



467 



16 And if the ear shall say, Because I am not the 
eve. I am not of the body; is it therefore not of the 
body'? 

17 If the whole body were an eye, where were the 
hearing? if the whole were hearing, where were the 
smelling 1 

IS But now hath God set "the members every one of 
them in the body, as v it hath pleased him. 

19 And if they were all one member, where were the 
body? 

20 But now are they many members, yet but one 
body. 

21 And the eye -cannot say unto the hand, I have no 
need of thee: nor again the head to the feet, I have no 
need of you. 

22 Nay, much more those w members of the bedy, 
which seem to be more feeble, are necessary : 

23 And those members of the body, which we think 
to be less honourable, upon these we x bestow more 
abundant honour ; and our uncomely parts have more 
abundant comeliness. 

24 For our comely parts have no need : but God hath 
tempered the body together, having given more abun- 
dant honour to that part which lacked : 

25 That there should be no y schism in the body; but 
that the members should have the same care one for 
another. 

26 And whether one member suffer, ail the members 
suffer with it; or one member be honoured, all the 
members rejoice with it. 

27 Now ye are the body of Christ, and members E in 
particular. 

28 And God hath set some in the church, first a apos- 
tles, secondarily b prophets, thirdly teachers, after that 
c miracles, then gifts of d healings, e helps, f govern- 
ments, s diversities of *» tongues. 



A. M. 4061 
A. D 57. s 



« ve*;2R. 



v Ro.12.3. 
ver.ll. 

*r£c.-J.9..12 
9.14,15. 



x or jnee on. 



y or, divi- 
sion. 



z £p.5.30. 

a Lu.6.13. 

b Ac. 13.1. 

c ver. 10. 
•d ver.9. 
e Nu.ll.17. 



i He. 13. 17, 
24. 



g or, lands. 
h Ac.2.8,.11 



other members did to the support of the belly.— This ingenious fable convinced 
the people that the Senators were as necessary to the body politic as were 
themselves.— Livy, Bk. ii. chap. 32. 

Ver. 23. Our uncomely parts have more abundant comeliness — i. e. by 
means of ornamental dress. So in the mystical body of Christ, those mem- 
bers of least apparent consequence, and personal comeliness, are often en- 
dowed with talents of the first order— tliey " have more abundant come- 
liness."" 

Ver. 25. That there should be no schism.— The same word is used chap, 
i. 10. ; xi. 18 ; and it appears from the context in the former place, that the Co- 
rinthians split themselves into little parties under the name, though without 
the sanction of their favourite preachers ; so far, at least, as respects Paul, 
Apollos, and Cephas. These parties, though they met in one house, probably 
met in separate rooms, and held kttte or no communion with each other. See 
chap. xi. 20—22. 

Ver. 26. Whether one member suffer, &c— This is the doctrine of sym- 
pathy, arising literally from the nervous system, by which the head and the 
heart participate in the sufferings of the hand or foot, &c. So in a Christian 
church, the heads of it should sympathize in the sufferings of the humblest 
members. 

Ver. 23. First Apostles, &c.— Mr. Toionsend has given a table, comparing 
this and the two following verses with verses 8 to 10, and assigning to each 
order of ministers his peculiar talent, as to apostles wisdom, to prophets 
knowledge, &c. according to the system of Lord Harrington, Bp. Horsley, &c. ; 
but we confess that this system appears to us more ingenious than satisfactory. 
After that miracles, then gifts, &c— i. e. those who had the power of 



'1GS 



1 CORINTHIANS. XIII. 



A. M. 4061. 
A. D. 57. 



atypowers 

) t, 14.39. 

k Mat.5.6. 
Lu.10.42. 



CHAP. 13. 

A 2 Co. 12. 4. 
b 1 i»e.4.8„ 
c ©.HI. 

d Mat. 17.20 

e Mat.21.19 

f Mat. C. 1,2 

g Mat.7.22, 
23. 
Ja.2.14. 

h Pr.10.12. 
i Ja.3.16. 

j or, is 

not rash. 

k Col. 2. 18. 
1 c. 10.24. 
mPr.14.17. 
n Ro.1.32. 
o or, with. . 
p Ro.15.1. 
q Vs. 11966. 
r Ro.8.24. 
s Job. 13.15. 



29 Are all apostles? are all prophets? are all teach- 
ers? a,re all i workers of miracles? 

30 Have all the gifts of healing? do all speak with 
tongues ? do all interpret ? 

31 But covet J earnestly the best k gifts ■ and yet show 
I unto you a more excellent way. i 

CHAPTER XIII. 

I Alt gifts, 2, 3 how excellent soever, are nothing worth without charity. 
4 The praises thereof, and 13 preuition before hope and faith. 

THOUGH I speak with the tongues of men and of 
a angels, and have not b charity, I am become an i 
sounding brass, or a tinkling cymbal. 

2 And though I have the gift of c prophecy, and un- 
derstand all mvsteries, and all knowledge; and though 
I have all faith, so that I could remove d mountains, 
and have not charity, I am e nothing. 

3 And though f I bestow all my goods to feed the poor, 
and though s I give my body to be burned, and have 
not charity, it profitetn me nothing. 

4 Charity suffereth hlong, and is kind; charity i en- 
vieth not; charity Jvaunteth not itself, is not puffed 
kup, 

5 Doth not behave itself unseemly, seeketh not l her 
own, is not m easily provoked, thinketh no evil; 

6 Rejoiceth n not in iniquity, but rejoiceth °in the 
truth; 

7 Beareth p all things, believeth i all things, hopeth 
r all things, endureth s all things. 

8 Charity never faileth : but whether there be prophe- 



I 



working miracles, and healing diseases. Helps, governments — May refer, 

as we conceive, to those who assisled or superintended schools, or other cha- 
rities for the poor. 

Ver. 31. But covet earnestly— Macknight, " Ye earnestly desire the best 
gifts ; but I show you," &c. So Doddridge in effect. 

Chap. XIII. Ver. 1. And havenot charity.— The original word, (agape,) 
though sometimes rendered charity, is more frequently and accurately ren- 
dered love, and no doubt our translators here so meant it ; and so it is used in 
the writings of Milton, Dryden, Hooker, and Atterbury, as may be seen in Dr. 
Johnson. There is no doubt, however, but that our translators derived the 
word immediately from the Vulgate, caritas; but its insertion here has un- 
happily led many persons to conclude that alms-giving, or practical benevo- 
lence, is the only thing intended ; though that is exactly contrary to verse 3. 

As sounding brass, or a tinkling cymbal.— -This probably refers to the 

different kinds of cymbal used by the ancients, the large and small; the for- 
mer very sonorous, the latter more like bells. See Ps. cl. 5. 

Ver. 2. And have not charity . — This word should have been rendered love, 
throughout the chapter. This love is commended, 1. For its indispensable 
necessity ; without it all other things are nothing. The eloquence of an angel 
would be as unmeaning as the clanging cymbal. The highest miraculous 
gifts are of no avail ; and even the most liberal charities, or the most ardent 
zea of martyrdom, are alike unacceptable to God, unless they spring from 
love to him. 2. Love is commended for its many amiable qualities. It is 
intimately connected with all the Christian graces ; patience, kindness, meek- 
ness ; whatever is virtuous, and whatever is of good report. — Lastly, Love is 
praised for its durability— when all other gifts, and even graces, fail, this 
shall be eternal. 

" This is the grace that reigns on high, 

And brightly shall for ever burn ; 
When Hope shall in enjoyment die, 
And Faith to intuition turn." 

Simon Browne. 

Ver. 7. Beareth— Doddridge, " covereth" -all things. —More ready to con- 
ceal a fault than to expose it. 



LV- 



I 



1 CORINTHIANS, XIV. 



cies they shall fail ; whether there be tongues, they 
shall cease ; whether there be knowledge, it shall 
vanish away. 

9 For we know in * part, and we prophesy in part. 

10 But u when that which is perfect is come, then 
that which is in part shall be done away. 

11 When I was a child, I spake as a child. I under- 
stood as a child, I v thought as a child : but when I 
became a man, I put away childish things. 

12 For now we see through a w glass, * darkly; but 
then face to face : now I know in part ; but then shall 
I know even as also I am known. 

13 And now abideth >' faith, hope, charity, these three; 
but the greatest-of these is charity. 

CHAPTER XIV. 

1 Prophecy is commended, 2, 3, 4 and preferred before speaking with tongues, 
6 by a comparison drawn from musical instruments. 12 Both must be referred 
to edification, 22 as to their true and proper end. 25 The true U3e of each is 
taught, 29 and the abuse taxed. 34 Women are forbidden to speak in the 
church. 

FOLLOW after charity, and desire spiritual a gifts, 
but rather that ye may prophesy. 

2 For he that speaketh in anunknown tongue b speak - 
eth not unto men, but unto God : for « no man d'un- 
derstandeth him; howbeit in the spirit he speaketh 
mysteries. 

3 But he that prophesieth speaketh unto men to edi- 
fication, and exhortation, and comfort. 

4 He that speaketh in an unknown tongue edifi- 
eth himself; but he that prophesieth edifieth the 
church. 

5 I would that ye all spake with tongues, but rather 
that ye prophesied : for greater is he that prophesieth 
than he that speaketh with tongues, except he inter- 
pret, that the church may receive e edifying. 



469 

A. M. -1061. 
A. D. 57. 



t c.8.2. 
u 1 Jn.3.2. 



v or. rea- 
soned. 



w2Co.3.18. 



x or, 2?i a 
riddle. 



y He. 10.35, 
39. 
1 Pe.1.21. 



CHAP. 14. 



Ep.1.3. 



b Ac.10.46. 



c Ac.22.9. 



d lieareth. 



e ver.26. 






i 



Ver. 8. Vanish away.—AU the knowledge and wisdom in the world will be | 
but as nothing compared with the knowledge and wisdom of heaven. This 
the apostle illustrates by two comparisons. All the knowledge and wisdom 
attainable in this world is but like the education of a child at school, previous 
to his application to the higher pursuits of science, literature, or public life ; 
nor does the accomplished scholar look back with greater contempt on his 
first juvenile studies, than we, in a future state, shall lookback on all our pre- 
sent attainments. Nor is this at all incredible ; all Europe was struck with 
admiration at the scientific discoveries of Sir Isaac Newton ; yet in what 
light did he consider them in the decline of life ? "I seem (said he) like a boy 
who has been playing on the sea shore, and amusing himself with picking up 
curious shells and pebbles." But with how much more contempt must such a 
man look down on these things, when he had launched into the ocean of 
eternity. 

Ver. 10. When that which is 'perfect is come—i. e. when perfection shall 
succeed to imperfection, namely, in a future world. ^| 

Ver. 12. We see through a glass— Or, through a brazen mirror.— Though 
glass was probably made before this time, we have no proof of its being used 
for windows before the third century, thin plates of horn, &c. being used in- 
stead ; and perhaps it was long before it was manufactured to be so transpa- 
rent as at present, and telescopes are allowed to be a much more modern in- 
vention. «K8ee Ency. Brit.) Darkly.— See Ps. xlix. 4. 

Chap. XIV. Ver. 1. Follow after.— Doddridge, "pursue." The original 
word alludes to the action of hunters in the chase. Seek to promote love 
(which is the true charity) eagerly, earnestly, perpetually. 

Ver. 4. Edijieth himself— i. e. himself only. So Macknig'ht. — Compare 
1 Peter i. 10—12. 

Ver. 5. Greater is he. — Every man tanks in the church, according to his use- 
fulness. 



40 



470 



I CORINTHIANS, XIV. 



A. M. 4061. 
A. 1). 57. 

f ver.26. 



g or, tunes. 



h Nu.10.9. 



i signifi- 
cant. 



j Ro.1.14. 

k spirits. 
1 Jn.4.24. 



mEp.5.19. 
Col.3.16. 



n Pi.47.7. 



o c.11.24. 



1 



Vcr. 6. By revelation, &c. — This seems to refer to the different ways in 
which the church was edified by apostolic gifts. 

Ver. 7. And even things, &c. — [I may, as if he had said, illustrate this far- 
ther from even lifeless things, which are made use of to give sound, as for in- 
stance, a pipe or harp ; if these were to utter mere sounds without order, 
harmony, or melody, though every tone of music might be in the sounds, no 
person could discern a tune, or receive pleasure from such sounds ; and they 
could give no direction to those who were to sing or dance to them, unless a 
proper distinction was observed. So also, if the trumpet should be blown at 
random, without any distinction between that sound which calls the combat- 
ants to the field, and that which sounds a retreat, and other sounds of differ- 
ent meanings, what soldier could understand when to " prepare himself to bat- 
tle?" If, then, an intelligible distinction of sounds be necessary in the concerns 

of life, how much more must they be so in those of religion?!— Bagster. 

A distinction in the sounds— Macknight, "notes." This verse seems to 
refer to dancing, as the next does to military music. 

Vec-. 10. So many kinds of voices.— Doddridge and Macknight, "of lan- 
guages (as ye speak.") 

Ver. 11. A barbarian. — So the Greeks and Romans esteemed all other 



My understanding is unfruitful — i. e. affords no irfctruction to 



nations. 

Ver. 14 
others. 

Ver. 16. He mat occupieth the room of the unlearned— i. e. private indi- 
viduals, not endowed with miraculous gifts. So Doddridge, Macknight, 
&c. This affords so powerful an argument against the use of prayers in an 
unknown tongue, as practised in the Church of Rome, that it seems wonder- 
ful such a custom should ever have been adopted by any who acknowledged 
the inspiration of St. Paul. 



6 Now, brethren, if I come unto you speaking with 
tongues, what shall I profit you, except I shall speak 
to you either by f revelation, or by knowledge, or by j 
prophesying, or by doctrine? 

7 And even things without life giving sound, whether 
pipe or harp, except they give a distinction in the 
s sounds, how shall it be known what is piped or 
harped 1 

8 For if the tVumpet h give an uncertain sound, who 
shall prepare himself to the battle ? 

9 So likewise ye, except ye utter by the tongue words 
i easy to be understood, how shall it be known what 
is spoken 1 for ye shall speak into the air. 

10 There are, it maybe, so many kinds, of voices 
in the world, and none of them is without significa- 
tion. 

1 1 Therefore if I know not the meaning ot the voice. 
I shall be unto him that speaketh a j barbarian, ana 
he that speaketh shall be a barbarian unto me. 

12 Even so ye, forasmuch as ye are zealous, of k spi- 
ritual gifts) seek that ye may excel to the edifying of 
the church. 

13 Wherefore let him that speaketh in an unknown 
tongue pray that he may interpret. 

14 For if I pray in an unknown tongue, my spirit 
prayeth, but my understanding is unfruitful. 

15 What is it then ? I will pray with the l spirit, and 
I will pray with the understanding also : I will sing 
™ with the spirit, and I will sing with the understand- 
ing n also. 

16 Else when thou shalt bless with the spirit, how 
shall he that occupieth the room of the unlearned say 
Amen at thy giving of ° thanks, seeing he under- 
standeth not what thou sayest? 



rrrl 



1 CORINTHIANS, XIV. 



471 



17 For thou verily givest thanks weii, but the other 
is not edified. 

18 I thank my God, I speak with tongues more than 
ye all : 

19 Yet in the church I had rather speak five words 
with my understanding, that by my voice I might teach 
others also, than ten thousand words in an unknown 



tongue. 



^ 



20 Brethren, be not P children in understanding : ho w- 
beit in malice be ^ye children, but in understanding 
be rd men. 

21 In the law t it is written, u With men of other 
tongues and other lips will I speak unto this people; 
and vet for all that will they not hear me, saith the 
Lora. 

22 Wherefore tongues are for a v sign, not to them 
w that believe, but to them that believe not : but pro- 
phesying serveth not for them that believe not, but for 
them which believe. 

23 If therefore the whole church be come together 
into one place, and all speak with tongues, and there 
come in those that are unlearned, or unbelievers, will 
they not say that ye are x mad ? 

24 But if all prophesy, and there come in one that 
believeth not, or one unlearned, he is convinced of all, 
he is judged of all : 

25 And thus are the secrets of his heart made mani- 
fest ; and so falling down on his face he will worship 
God, and report that God is y in you of a truth. 

26 How is it then, brethren? when ye come together, 
every one of you hath a psalm, hatha z doctrine, hath 
a tongue, hath a revelation, hath an interpretation. 
Let a all things be done unto edifying. 

27 If any man speak in an unknown tongue, let it be 
by two, or at the most by three, and that by course ; 
and let one interpret. 

Ver. 21. In the laio—i. e. in the Old Testament. [The passage quoted is 
taken from the prophet Isaiah ; but the term tor ah, (law,) was used by the 
Jews to express the whole Scriptures, law, prophets, and hagiographia ; and 
they used it to distinguish these Sacred Writings from the words of the 
Scribes. It. is not taken from the LXX. from which it varies as much as any 
words can differ from others where the general meaning is similar. It accords 
much more with the Hebrew : and may be considered as a translation from 
it ; only what is said of God in the third person, in the Hebrew, is here ex- 
pressed in the first person, with tho addition of saith the Lord.— Randolph. 

Ver. 22. Tongues are\forasign—i.e. for a miracle, to convince the un- 
believers. 

Ver. 23. The whole church— -i. e. evidently the congregation of believers, 
as the word implies, though used afterwards for the place of assembly ; as is 

the case with the word " Meeting," among Dissenters. That ye are ?nad 

— That is, from hearing you all talk so unintelligibly. Comp. Acts ii. 13. 

Ver. 25. Thus are the secrets of his heart made manifest.— This refers to 
the work of the Holy Spirit on men's consciences. 

Ver. 26. Every one (Macknight, " each") of you hath, &c— This, accord- 
ing to Mr. Harmer, is to be understood of extemporary (rather inspired] de- 
votional songs ; such we read of repeatedly in the Old Testament, as in the 
times of Moses and David. 

Ver. 27. Let it be by two, &c.— i. e. according to Doddridge, " two or 
three" speakers, and one interpreter; but Macknight renders it, "Let it be 
two or at most three (sentences,) and separately; and let one interpret."— 
[Let not more than two, or at most three, be so engaged at one time of assem 
bling ; and let this be done by course, one after another.! — Bagster. 



A. M. 4061, 
A. D. 57. 



p Ep.4.14, 
15. 

He.6.l..3. 
2 Pe.3. 18. 



q Ps. 131.2. 
Mat. 18.3. 
Ro.16.19. 
1 Pe.2.2. 



r perfect, 
or, of a 
ripe age. 



s Ps. 119.99. 
t Jn.10.34. 



u Is.28.11, 
12. 



v Ma.16.17. 
Ac.2.6, 
&c. 



w 1 Ti.1.9. 
x Ac.2.13. 



y ls.45.14. 
Zec.8.23. 



z ver. 6. 



a ver. 40. 



472 



1 CORINTHIANS, XV. 



T 



A. M. 4061. 
A. D. 57. 

b ver.39. 
1 Th.5.19, 
20 

c Job 32.11. 

d I Jn.4.1. 

e tumult, 
or, urt- 
quietness. 

f c.11.16. 

g l.Ti.2.11, 

h Kp.5.22. 
Tit. 2.5. 
1 Pe.3.1. 

i Ge.3.16. 
Nu.30.3.. 
12. 
Est. 1.20. 

j c.4.7. 

k 2 Co.10.7. 
1 J a. 4. 6. 

I ver.26,33. 



CHAP. 15. 
a Ga.1.11. 

b C.1.4..S. 

c lPe.5.12. 

d He. 3. 6. 

e or, hold 
fast. 

f by what 
speech. 

g Ga.3.4. 



28 But if there be no interpreter, let him keep silence 
in the church; and let him speak to himself, and to 
God. 

29 Let b the prophets speak two or three, and let the 
other judge. 

30 If any thing be revealed to another that sitteth by, 
let the c first hold his peace. 

31 For ye may all prophesy one by one, that all may 
learn, and all may be comforted. 

32 And the spirits d of the prophets are subject to the 
prophets. 

33 For God is not the author of e confusion, but of 
peace, as f in all churches of the saints. 

34 Let §" your women keep silence in the churches: 
for it is not permitted unto them to speak ; but they 
are commanded to be h under obedience, as also saitn 
i the law. 

35 And if they will learn any thing, let them ask their 
husbands at home : for it is a shame for women to 
speak in the church. 

36 What ? came the word of God out from you ? or 
j came it unto you only ? 

37 If k any man think himself to be a prophet, or 
spiritual, let him acknowledge that the things that I 
write unto you are the commandments of the Lord. 

38 But if any man be ignorant, let him be ignorant. 

39 Wherefore, brethren, covet to prophesy, and for- 
bid not to speak with tongues. 

40 Let i all things be done decently and in order. 

CHAPTER XV. 

3 By Christ's resurrection, 12 he proveth the necessity of our resurrection, 
against all such as deny the resurrection of the body. 21 The fruit, '35 and 
manner thereof, 51 and of the changing of them that shall be found alive at 
the last day. 

MOREOVER, brethren, I a declare unto you the 
gospel which I preached unto you, which b also 
ye have received, and wherein c ye stand ; 
2 By which also ye are saved, if d ye e keep in me- 
mory f what I preached unto you, unless s ye have 
believed in vain. 



Ver. 29. Let the other judge.— laterally, "discriminate" between truth and 
error.— Dr. P. Smith. 

Ver. 32. The spirits of the prophets. — In verse 12, where the original is 
the same, our translators render it " spiritual gifts," the nounbeing supplied, 
as Macknight thinks it should be here — " The spiritual (gifts) of the pro- 
phets are subject to the prophets."— [Those who were actuated by the Holy 
Spirit, in the very moments of inspiration ; still retained the free use of them- 
selves, and continued masters of their rational and persuasive faculties.— 
Up. War hurt on. ]—Bagster. 

Ver. 36. What? came the word, See— Doddridge says, the Scotticism, 
" Whether did the word of God come forth from you alone?" would be the 
exactest version. This excellent expositor considers these words as addressed 
to the church at large ; but Macknigfit, as addressed to the women only ; as 
much as to say, " Did Christ employ any of your sex as apostles.' or did the 
\\ ord only come to you by the ministry of men?" 

Ver. 37. They are the commandments of the Lord.— This is a direct asser- 
tion of the apostle's inspiration. 

Ver. 38. But if any man be ignorant— i. e. neither a prophet nor inspired 
— let him remain so. 

Chap. XV. Ver. 2. What I preached.— Doddridge, " those joyful tidings," 
&c. 



J 



1 CORINTHIANS, XV. 



473 || 



3 For I delivered unto you first of all that which I 
also received, how that Christ died for our sins ac- 
cording h to the scriptures ; 

4 And that he was buried, and that he rose again 
the third day according i to the scriptures : 

5 And that he was seen of J Cephas, then of the 
twelve : 

6* After that, he was seen of above five hundred bre- 
thren at once ; of whom the greater part remain unto 
this present, but some are fallen asleep. 

7 After that, he was seen of James, then of all the 
apostles. 

8 And last k of all Ire was seen of me also, as of l one 
born out of due time. 

9 For I am the least m of the apostles, that am not 
meet to be called an apostle, because I persecuted the 
Church of God. 

10 But by the grace of God I am what I am: and 
his grace which was bestowed upon me was not in 
vain ; but I laboured more abundantly than they all : 
yet not n I, but the grace of God which was with me. 

11 Therefore whether it icere I or they, so we preach, 
and so ye believed. 

12 Now if Christ be preached that he rose from the 
dead, how ° say some among you that there is no re- 
surrection of the dead r l 

13 But if p tlure be no resurrection of the dead, then 
is Christ not risen : 

14 And if 9 Christ be not risen, then is our preaching 
vain, and your faith is also vain. 

15 Yea, and we are found false witnesses of God ; 
because we have testified of God that he raised up 
Christ : whom he raised not up, if so be that the dead 
rise not. 

16 For if the dead rise not, then is not Christ raised. 

17 And if Christ be not raised, your faith r is vain ; 
ye are yet in your sins. # 

18 Then they also which are fallen asleep in Christ 
are perished. 

19 If in this life only we have hope in Christ, we s are 
of all men most miserable. 

20 But now is * Christ risen from the dead, and be- 
come the first-fruits u of them that slept. 



A. M. 4061. 
A. D. 57. 

h Ge.3.15. 
Ps.22.4, 
&c. 

Is.53.1, 
&c. 

Da.9.26, 
Zee. 13.7. 
Lu.24.26, 
45. 



i Ps.16.10. 
Ho. 6.2. 



j Lu.24.34, 
&c. 



k Ac.9.17. 



1 or, an 

abortive. 



m Ep.3.7,8. 
n Mat.10.20 
o Ac. 26.8. 

p lTh.4.14. 

q Ac.17.31. 
r Ro.4.25 



s Jn.16.2. 
c.4.13. 
2TL3.12. 



t lPe.1.3. 



u Ac.26 23. 
Col. 1.18. 
Re. 1.5. 



Ver. 3. First of all that, &c. -Doddridge, " Among the first [things,] that 
which," &c. 

Ver. 4. Rose again the third day, according, &c— He was not to see 
corruption, which generally occurred before the fourth day. See John xi. 39. 

Ver. 5. Then of the tvrelve— So they were called, though only ten of them 
were present, Judas being dead, and Thomas, absent. They were called the 
twelve, as implying their office : so the Romans spake of the Triumviri and 
Decemviri, when meaning only a part of them. 

Ver. 13. Then is Christ not risen.— Doddridge, " neither is Christ raised." 
So in verse 14. 

Ver. 17. Ye are yet in your sins.—{\£ Christ be not risen, ye have no evi- 
dence of God's having accepted his mediation for you, nor, consequently, of 
your being justified.]— Bagster. 

Ver. 18. Are per? shed.— -This verse implies, that all who had been saved, 
were saved through Christ's death and resurrection. 

Ver. 19. Most miserable.— Doddridge , "Pitiable." 

Ver. 20. Become the Jirst-fruits— This is said in allusion to the law, Levit. 

40* 



I 



474 



1 CORINTHIANS, XV. 



A. M. 4061. 
A. D. 57. 



v Ro.5.12, 
17. 

wJn.11.25. 

x lTh.4.15 
..17. 



y Da.7._4, 
27. 



z Ps.2.6..10. 
45.3.-6. 
110.1. 
Ep.1.22. 



:;p. !.*<«. 
Ie.1.13. 



a Ho.13.14. 
2 Ti. 1. 10. 
Re.20.14. 

b Ps.8.6. 



c Phi.3.21. 
d c.11.3. 
e Ro.6.3,4. 



21 For v since by man came death, w by man came 
also the resurrection of the dead. 

22 For as in Adam all die, even so in Christ shall all 
be made alive. 

23 But x every man in his own order : Christ the 
first-fruits ; afterward they that are Christ's at his 
coming. 

24 Then corned the end, when he shall have deliver- 
ed up the kingdom y to God, even the Father :. when 
he shall have put down all rule and all authority and 
power. 

25 For z he must reign, till he hath put all enemies 
under his feet. 

26 The last enemy that shall be destroyed a is 
death. 

27 For he b hath put all things under his feet. But 
when he saith, all things are put under /iim, it is ma- 
nifest that he is excepted, which did put all things 
under him. 

28 And when all things shall be subdued c unto him, 
then shall the Son also himself be subject unto him 
d that put all things under him, that God may be all 
in all. 

29 Else what shall they do which e are baptized for 
the dead, if the dead rise not at all 7 why are they 
then baptized for the dead ? 



xxiii. 10, 11. [The resurrection of Christ has been demonstrated, and our resur- 
rection necessarily follows : as sure as the first-fruits are the proof that there 
is a harvest, so surely the resurrection of Christ is a proof of ours.] — Bagster. 

Ver. 22. For as in Adam, &c. — The whole context shows, that the Apostle 
in this passage is speaking of the resurrection of the body, and has no reference 
to the future condition either of the righteous or the wicked. His meaning is, 
that, as the first Adam was the cause of natural death, so Christ, the second 
Adam, is the author of the resurrection. 

Ver. 23. Afterward they that are Christ's.— This plainly shows that the 

resurrection of believers will be distinct, and precede that of the wicked. 

At his coming— i. e. at his second coming to raise the dead, and judge the 
world. 

Ver. 24. Then cometh the end.— [The mediatorial kingdom ; an allusion to 
the case of Roman viceroys, or governors of provinces ; who, when their ad- 
ministration was ended, delivered up their government into the hands of the 
emperor.]— Bagster. The end of which Paul speaks (says Mr. And. Fuller) 
does not mean the end of Christ's kingdom, but of the world, and the things 
thereof. The delivering up the kingdom to the Father will not put an end to 
it, but eternally establish it in a new and more glorious form. Christ shall not 
cease to reign, though the mode of his administration be different. As a divine 
person, he will always be one with the Father; and though bis mediatorial 
kingdom shall cease, yet the effects of it will remain for ever. There will 
never be a period in duration in which the Redeemer of sinners will be thrown 
into the shade, or become of less account than he now is ; or in which " ho- 
nour, and glory, and blessing," will cease to be ascribed to him by the whole 
creation. Rev. v. 12 — 14. 

Ver. 27. He is excepted— i. e. God the Father. 

Vei. 23. God may be all in all. — That is, the universe shall be governed as 
before the mediatorial system w^s introduced. No more sacrifice for sin being 
needed, no more intercession for sinners will then be offered, nor will there 
remain any enemies to be subdued. Peace and harmony will be restored to our 
creation, and God alone will reign (as Macknight renders it) " over all things, 
in all places" of his dominion. 

Ver. 29. Baptized for the dead.— [That is, probably, as Ellis and Doddridge 
interpret, " who are baptized in the room ot the dead ;" referring to the case 
of those who presented themselves for baptism immediately after the martyr- 
dom of their brethren or friends ; as if fresh soldiers should enlist and press 
forward to the assault, to supply the places of those who had fallen.] — Bagster. 
Macknight considers the passage as elliptical, and reads it, " Baptized for 



J 



1 CORINTHIANS, XV. 



475 



30 And why stand we in f jeopardy every hour? 

31 I protest by ° your rejoicing h which I have in 
Christ Jesus our Lord, I i die daily. 

32 If j after the manner of men I have fought with 
beasts at Ephesus, what advantageth it me, if the 
dead rise not? let us keat and drink; for to-morrow 
we die. 

33 Be not deceived : evil i communications corrupt 
good manners. 

34 Awake m to righteousness, and sin not ; for some 
have not the knowledge of God: I n speak this to 
your shame. 

35 But some man will say, How ° are the dead rais- 
ed up ? and with what body do they come? 

36 Thou fool, that p which thou sowest is not quick- 
ened, except it die : 

37 And that which thou sowest, thou sowest not 
that body that shall be, but bare grain, it may chance 
of wheat, or of some other grain : 

38 But God <i giveth it a body as it hath pleased him, 
and to every seed his own body. 

39 All flesn is not the same flesh : but there is one 
kind of flesh of men, another flesh of beasts, another 
of fishes, and another of birds. 

40 There T are also celesjial bodies, and bodies ter- 
restrial : but the glory of the celestial is one, and the 
glory of the terrestrial is another. 

41 There is one glory of the s sun, and another glory 
of the moon, and another glory of the stars : for one 
star differeth from another star in glory. 



A. M. 4061. 
A. D. 57. 

f 2Co.ll.26 



g Some 
read, our. 



h Phi.3.3. 
i Ro.8.36 

j or, to 

speak 
after. 

k Ec.2.24. 
Is. 22. 13. 

1 c.5.6. 

m Ro.13.11. 
£p.5.14. 

n c.6.5. 

o Eze.37.3. 

p Jn. 12.24. 

q Ge.1.11, 
12. 

r Ge.1.16. 
s Ps.19.4,5. 



[the resurrection of] the dead." In Rob. Wahl the passage is thus para- 
phrased — If the dead do not rise, of what avail is it to expose ourselves to so 
many dangers in the hope of a future reward? 

Ver. 31. I protest by your rejoicing.— Macknight, " By the boasting (which 
I have) on account of Christ Jesus," &c. 

Ver. 32. If. ... I have fought, &.c.—Lardner understands this hypotheti- 
cally — " If I had" — and not that he literally did so. 

Ver. 33. Evil communications.— Associating with persons of infidel princi- 
ples and corrupt morals, has a great tendency to corrupt the mind and man- 
ners. 

Ver. 36. Thou fool— Doddridge, " Thoughtless crearture." Except it die. 

—Macknight, "rot." Doddridge, ("appear to) die." [That is, the germ, 



or principle of vegetable life, does not spring up in the form of a plant, till the 
external body, consisting of the lobes or farinaceous part of the seed, dies, 
and is decomposed ; and thus, forming a fine earth, becomes the appropriate 
nourishment of the young plant that is springing into life, till it thus becomes 
capable of deriving nutriment and support from the grosser particles of earth 
in which it was deposited.]— Bagster. 

Ver. 38. His own body.— Macknight, "its proper body." (Greek idion) 
i. e. " the body proper to its own kind." So Doddridge. Not the body which 
it had before : so this will not prove the identity of the resurrection body ; but 
only, as Macknight expresses it, " The raised body of the saints will resem- 
ble their body which was laid in the grave, so far as their new state will ad 
mil." In one respect we know that they will materially differ. See Luke xx. 
35. It is the general opinion, however, and is largely argued by Mr. Drew in 
his ingenious Essay " On the Resurrection of the Body," chap, vi., that there 
is a principle of identity (some germ or stamen) which will be preserved till 
the resurrection ; though what this is, it seems utterly in vain to conjecture. 

Ver. 41. One star differeth from another star in glory.— This, it is proba- 
ble, is literally true : we know of no two bodies in nature perfectly alike, nor 
any two bodies which have uniformly the same motion. This applies particu- 
larly to the heavenly bodies ; and if we are to consider this (as many do) as 
referring metaphorically to the saints, it may be equally true that spiritual 



*z^: 



476 



1 CORINTHIANS, XV. 



3 *0 



A. M. 4061. 
A. D. 57. 



t Da. 12.3. 
Mat. 13.43 
Phi.3.2l. 



u Lu.24.31. 
Jn.20.19, 
26. 



v Ge.2.7. 

wJn.5.2l. 
6.33,40. 

x Jn. 3. 13,31 

y Ro.8.29. 

z Jn.3.3,5. 

a lTh.4.15 
..17. 

b 2Pe.3.10. 



c Zee. 9. 14. 
Mat.24.3l 



d Jn.5.25. 

e 2 Co.5.4. 
1 Jn.3.2. 

f Is.25.8. 



42 So also is the resurrection of the dead. It is sown 
in corruption ; it is raised in incorruption : 

43 It tis sown in dishonour ; it is raised in glory : it 
is sovyn in weakness ; it is raised in power : 

44 It is sown a natural body; itis raised a spiritual body. 
There is a natural body, and there is a spiritual u body. 

45 And so it is written, v The first man Adam was 
made a living soul ; the w last Adam was made a 
quickening spirit. 

46 Howbeit that teas not first which is spiritual, but 
that which is natural ; and afterward that which is 
spiritual. 

47 The x first man is of the earth, earthy : the second 
man is the Lord from heaven. 

48 As is the earthy, such are they also that are 
earthy : and as is the heavenly, such are they also 
that are heavenly. 

49 And as we have borne the image of the earthy, 
we shall also y bear the image of the heavenly. 

50 Now this I say, brethren, that z flesh and blood 
cannot inherit the kingdom of God ; neither doth cor- 
ruption inherit incorruption. 

51 Behold, I show you a mystery ; We a shall not all 
sleep, but we shall all be changed, 

52 In a b moment, in the twinkling of an eye, at the 
last trump : for the c trumpet shall sound, and the dead 
d shall be raised incorruptible, and we shall be changed. 

53 For this corruptible must put on incorruption, and 
this mortal Q must put on immortality. 

54 So when this corruptible shall have put on incor- 
ruption, and this mortal shall have put on immorta- 
lity, then shall be brought to pass the saying that is 
written, Death f is swallowed up in victory. 



bodios have the same diversity, though all glorious. Though the earth is now 
supposed to have 800 millions of inhabitants, or more, it is probable that " the 
human face divine," in every instance, varies in some of its features. 

Ver. 44. A spiritual body— Is a body refined from all the corruption and de- 
filement attached to matter in the present state. 

Ver. 47. The Lord from heaven. — The word Lord is wanting in some an- 
cient M.Sri., and Tertullian says, was inserted by Marcion; yet both Dodd- 
ridge and Maclcnight retain it. The Vulgate reads, " The second man from 
heaven is heavenly." Dr. Pye Smith remarks, that in the ancient book Zo- 
har, Messiah is called " The Adam on high;" and so distinguished from the 
first man, who is called the " Adam below." 

Ver. 50. Flesh and blood— \. e. in its present corrupt state ; or, as in the next 
member of the sentence, corruption. " Our bodies, after they are raised from 
the dead, (says Mr. Fuller,) may be flesh and blood, and yet not what they 
now are." 

Ver. 51. Short) you a mystery.— A mystery is a secret ; but that secret may 
be, at least partially, revealed ; and here a scene opens to us, full of " terrible 

majesty." We shall all be changed— i. e. We believers. Macknight. 

Nothing like this is said of the wicked. Compare Phil. iii. 21. 

Ver. 52. The trumpet shall sound.— The awful sound of this trumpet is 
generally illustrated by a reference to the thunders of Sinai, which scorn to 
have been attended with volcanic phenomena. See Heb. xii. 19. Bishop Berke- 
ley, who heard an eruption of Vesuvius at twelve miles' distance, compares 
it to the raging together of a tempest and a troubled sea, mixed with the roar- 
ing of thunder and of artillery : and some of the volcanic eruptions of South 
America are said to have been heard from 150 to 600 miles. Se« Dick's Christ. 
Philos. 

Ver. 54. Death is swallowed up in victory— Or, " for ever." Whitby and 
Maclcnight. Compare verse 26. But the same word is rendered victory in 
ver. 55 and 57. That is, not only conquered, but destroyed. And then the 



-il 



1 CORINTHIANS, XVI. 



477 



55 O s death, where is thy sting? O h grave, where 
is thy victory? 

56 The i sting of death is sin ; and j the strength of 
sin is the law. 

57 But thanlas k be to God, which giveth us the vic- 
tory ] through our Lord Jesus Christ. 

58 Therefore, my beloved brethren, m be ye steadfast, 
unmoveable, always abounding in the work of the 
Lord, forasmuch as ye know that your labour is not 
in vain in the Lord. 

CHAPTER XVI. 

1 He exhorteth them to relieve the want of the brethren at Jerusalem : 10 com- 
mendeth Timothy : 13 aticl after friendly admonitions, 16 shutteth up his epis- 
tle with divers salutations. 

IVrOW concerning the collection for the saints, as 
-L^ a I have given order to the churches of Galatia, 
even so do ye. 

2 Upon the first b day of the week let every one of 
you lay by him in store, as God hath prospered him, 
that there be no gatherings when I come. 

3 And when I come, whomsoever c ye shall approve 
by your letters, them will I send to bring your d libe- 
rality unto Jerusalem. 

4 And if it be meet that I go also, they shall go 
with me. 

5 Now I will come unto you, e when I shall pass 
through Macedonia : for I do pass through Mace- 
donia. 

6 And it may be that I will abide, yea, and winter 
with you, that ye may bring me on my journey 
whithersoever I go. 

7 For I will not see you now by the way ; but I trust 
to tarry a while with you, if the Lord permit. 

8 But I will tarry at Ephesus until Pentecost. 

9 For a great f door and effectual is opened unto me, 
and there are many s adversaries. 



A. M. 4061. 
A. D. 57. 

g Ho.13.14. 

h or, helL 

i Ro.6.23. 

j Ro.4.15. 

k Ro.7.25. 

1 Ro.8.37. 
1 Jn.5.4,5. 

m2Pe.3.14. 



CHAP. 16. 

a Ga.2.10. 

b Ac.20.7. 
Re. 1.10. 

c2Co.8.l9 

dgi/L 

e 2 Co. 1.15, 
16. 

f 2Co.2.12. 
Re.3.8. 

g Phi.3.18. 



sacred writer borrows from another prophet (Hosea xiii. 14) this triumphant 
song, — '" death ! where is thy sting? O grave ! where is thy victory?" 

Ver. 55. O grave.- -Greek, Hades, or the invisible world. The Jews speak 
of the angel of death as having the keys of Hades ; and St. Paul describes Sa- 
tan under a similar character — " Him that hath the power of death, that is, the 
devil." Heb. ii. 14. 

Ver. 56. The sting of death is sin.— For it is sin that arms death with all its 
terrors.— A nd the strength of sin is the lain.— Because it is by the law that wo 
have the knowledge, and feel the consequences of sin. 

Chap. XVI. Ver. I. Churches of Galatia.—"' The churches of Galatia and 
Phrygia (says Paley) were the last churches which Paul had visited before 
writing this Epistle. He was now at Ephesus, and he came thither immedi 
ately from visiting - those churches, Acts xviii. 23 ; xix. 1." 

Ver. 2. Lay by him in store. — Doddridge, " Lay something by, treasuring 
it up ;" namely, in the common stock. — Instead of in store, Macknight reads, 
" in the treasury ;" i. e. the public stock of the church. 

Ver. 3. Your liberality.— Greek, " gift ;" or, " grace." 

Ver. 5. When I pass through Macedonia.— By chap. ii. it appears that Paul 
had been at Corinth, and by this verse, that he was about to visit it a second 
time. But instead of sailing directly from Ephesus to Corinth, as he had for- 
merly purposed, he intended to go round through Macedonia ; and that he did 
so, appears from Acts xx. 1, 2. 

Ver. 8. I loill tarry at Ephesus until Pentecost. — This, compared with 
verso 6—" And it may be, that I will winter with you," fixes the time of writ- 
ing this Epistle— after winter, but before Pentecost, which includes the time 
oi the Passover, about which time Benson, from chap. v. 7, 8, supposes it to 
have been written. 



%|0 



1 CORINTHIANS, XVI. 



A. M.4061. 
A. D 57. 



1> Ac. 19.22. 

i Phi.2.19.. 
22. 

) 1 Ti.4.12. 

k 3 Jn.6. 

1 c.1.12. 

mlPe.5.8. 

n 2Th.2.15. 
o c.14.20. 

p Ep.6.10. 

q 1 Pe.4.8. 

r Ro.16.5. 

s He. 13. 17. 

t Phi. 2. 30. 

u lTh.5.12. 

v Ac. 18.26. 

w Ro.16.5, 
15. 

x Ep.6.24. 

y Ga.1.8,9. 
z Jude 14,15 

a Ro. 16.20. 



10 Now if Timotheus h come, see that he may be 
with you without fear : for he worketh » the work of 
the Lord, as I also do. i 

11 Let no man therefore despise J him: but conduct 
!< him forth in peace, that he may come ^nto me : for 
I look for him with the brethren. 

12 As touching our brother i Apollos, I greatly de- 
sired him to come unto you with the brethren : but his 
will was not at all to come at this time ; but he will 
come when he shall have convenient time. 

13 Watch m ye, stand n fast in the faith, quit you like 
men, be p strong. 

14 Let ^ all your things be done with charity. 

15 I beseech you, brethren, (ye know the house of 
Stephanas, that it is r the first-fruits of Achaia, and 
that they have addicted themselves to the ministry of 
the saints,) 

16 That ye submit s yourselves unto such, and to 
every one that helpeth with ws, and labouretn. 

17 1 am glad of the coming of Stephanas and f *_ 
natus and Achaicus : for that which was lacking K~ — 
your part they have supplied. 

18 For they have refreshed my spirit and yours: 
therefore acknowledge u ye them that are such. 

19 The churches of Asia salute you. v Aquila and 
Priscilla salute you much in the Lord, with the w church 
that is in their house. 

20 All the brethren greet you. Greet ye one another 
with a holy kiss. 

21 The salutation of me Paul with mine own hand. 

22 If any man love x not the Lord Jesus Christ, let 
him be y Anathema z Maran-atha. 

23 The grace a of our Lord Jesus Christ be with 
you. 

24 My love be with you all in Christ Jesus. Amen. 
H The first epistle to the Corinthians was written 

" from Philippi by Stephanas, and Fortunatus, and 
Achaicus, and Timotheus. 



79 

\v 



Ver. 10. If Timotheus come. — Timothy had been sent before the apostle 
into Macedonia, with directions to visit Corinth. 

Ver. 12. Our brother Apollos. — It seems, that a party at Corinth professed 
themselves attached to Apollos, in order to cover their opposition to the apos- 
tle : yet St. Paul greatly desired and exhorted that eminent minister to go 
among them, with Timothy and Erastus, or with Stephanas and his friends, 
when they returned to Corinth. 

Ver. 22. Anathema Maran-atha. — " When the Jews lost the power of life 
and death, they used, nevertheless, to pronounce an Anathema on persons 
who, according to the Mosaic law, should have been executed, and such a 
person became an Anathema, (Heb. Cherem,) or accursed. . . . . Now, to ex- 
press their faith that God would, one way or another . . • interpose, to add 
that efficacy to his own sentence which they could not give it, it is very pro- 
bable they might use the words Maran-atha ; that is, in Syriac, the Lord 
cometh, or he will surely and quickly come to put this sentence in execution. 
.... In beautiful allusion to this, when the apostle was speaking of a secret 
alienation from Christ, maintained under the forms of Christianity, (which 
might perhaps be the case among many of the Corinthians,) as this was not a 
crime capable of being convicted and censured in the Christian church, he re- 
minds them that the Lord Jesus Christ will come himself and punish ir."— 
Bishop Patrick, in Doddridge. This is the passage supposed to be referred 
to in the preceding verse, as written with his own hand. Ftavel, on one oc- 
casion, preached from the above passage. At the conclus on of the service, 



=J1 



if' 1 CORINTHIANS. j 8l 

when Flavrt arose to pronounce the benediction, he paused, and said, " Htf-F- 
shall I bless this whole assembly, when every person in it, who Jovetli not the 
Lord Jesus Christ, is Anathema Maran-atha?" The solemnity of this address 
atiec f t;d the audience ; and one gentleman, a person of rank, was so overcome 
by his feelings, that he fell senseless to the floor. 

P. S The superscription to this Epistle, which states it to have been writ- 
ten fr jra Philip-pi, is so plainly opposed to verse 8, in this chapter, and to 
other parts of this Epistle, that it is almost universally rejected as spurious 
and unauthentic ; particularly by Doddridge, Macknight, and Paf.ey. The 
former says, " I hope it will be remembered, that no credit is to be given to 
any of these additions, which have been very presumptuously made, and, I 
think, very imprudently retained." 

CONCLUDING REMARKS ON 1 CORINTHIANS. 

[Corinth, favoured by its situation between two seas, rose to the summit of 
dignity and splendour. From its extensive commerce, it abounded with riches, 
and was furnished with all the accommodations, elegances, and superfluities 
of life ; and far exceeded all the cities in the world in the magnificence of its 
public b uldings, such as temples, palaces, theatres, porticoes, cenotaphs, baths, 
and other edifices. But wealth produced luxury, and luxury a. total corruption 
of manners ; so that the inhabitants became infamous to a proverb, Lascivious-* 
ness in particular being not only tolerated, but forming a considerable portion 
of their religion. Notwithstanding this, the arts, sciences, and literature, still 
continued to flourish, every part of the Grecian learning being highly cultiva- 
ted ; so that before its destruction by the Romans, Cicero (pro lege Manl. c. 
5.) scrupled not to call it, "The light of all Greece." It possessed numerous 
schools, in which philosophy and rhetoric were taught by able masters ; and 
strangers resorted thither from all quarters to be instructed in the sciences. 
Attention to these circumstances will account for several things mentioned by 
the Apostle in his letters to this city ; which things, without this knowledge 
of their previous Gentile state and customs, we could not comprehend. It is 
indubitably certain, as the Apostle states, that they carried these things to an 
extent that was never practised in any other Gentile country ; and yet, even 
in Corinth, the Gospel of Jesus Christ, effecting what learning and philosophy 
were utterly unable to accomplish, prevailed over universal corruption and de- 
pravity, so much so that it became the seat of a flourishing Christian church ! 
We have already seen, that the peace of this church had been disturbed by 
false teachers, who made great pretensions to wisdom, eloquence, .and know- 
ledge of the Christian liberty ; and that it was to compose these differences, 
to correct certain abuses, and to answer various questions relative to which 
they had written to the Apostle, that he composed this Epistle to the Church 
of Corinth. With what consummate skill and soundness of argument he es- 
tablishes doctrines, meets objections, and refutes erroneous opinions, the at- 
tentive reader need not be informed ; while his candour, love, faithfulness, 
and holy zeal,. are apparent in every page. The Corinthians abounded in 
knowledge, science, eloquence, and various extraordinary gifts and endow- 
ments, and for these the Apostle gives them full credit; but, in many cases, 
distinctly enough marked- in this Epistle, they were grossly ignorant of the 
genius and design of the gospel. Many, since their time, have put words and 
observances in place of the weightier matters of the law, and the spirit of the 
gospel. The Apostle has taken great pains to correct these abuses among 
the Corinthians ; and to insist on that great unchangeable and eternal truth, 
that love to God and man, filling the heart, hallowing the passions, regulating 
the affections, and producing universal benevolence and beneficence, is the 
fulfilling of the whole law ; and that all professions, knowledge, and gifts, 
without this, ave absolutely useless. Did this Epistle contain no more than 
what is found in the thirteenth chapter, it would be an unparalleled monument 
of the Apostle's deep acquaintance with God; and an invaluable record of the 
sum and substance of the gospel, left by God's mercy to the church, as a 
touchstone for the trial of creeds, confessions of faith, and ritual observances, 
to the end of time. Though this Epistle contains more local matter, and more 
matter of private application, than any other in the New Testament ; and 
though, perhaps, it may possess less matter for general use than other parts of 
the Sacred Writings, yet it is both highly interesting and useful ; gives an in- 
sight into several customs, and not a few forms of speech, and circumstances 
relative to ihe discipline of the primitive church, which we can find no where 
else; shows us how many improper things may, in a state of ignorance, or 
Christian infancy, be consistent with a sincere belief of the gospel, and a 
warm and zealous attachment to it ; reads a very awful lesson to those who 
disturb the peace of society, and make schisms in the church of Christ ; and 
confirms, illustrates, and defends, many of the most important parts of Christ- 
ian doctrine and practice. ]—Bagster. 



478 a) 



2 CORINTHIANS, I. 



THE SECOND EPISTLE OF PAUL THE APOSTLE 
TO THE CORINTHIANS. 



[That St. Paul was the author of this Epistle has never been doubted, and 
is amply confirmed by internal evidence ; from which it appears, that it wag 
written by the Apostle in Macedonia, and probably at Philippi, as the sub- 
scription affirms, after the uproar at Ephesus," about a year after the preced- 
ing, and in consequence of the accounts which he had received of the favour- 
able reception of the first ; and afterwards sent to the Corinthians by Titus 
and his associates. Accordingly the Apostle justifies himself from the charge 
of levity, or worldly policy, in delaying his journey to Corinth, assigning those 
reasons for this part of his conduct which could not have been disclosed with 
propriety till the effect of his former epistle had appeared ; declares the justice 
of his sentence against the incestuous person, and gives suitable directions re- 
specting his restoration ; expatiates on his Own conduct in the Christian minis- 
try, intermixing many exhortations with the avowal of his motives and fervent 
affections in the sacred work ; excites them, with great address and earnest- 
ness, to complete their contributions for their poor brethren in Judea, showing 
the manifold advantages of such services ; contrasts more directly, yet evident- 
ly with great reluctance, his own gifts, labours, sufferings, and conduct, with 
the pretences of their false teachers, showing himself to be " not a whit" 
inferior to any of the apostles ; and concludes with various admonitions, and 
affectionate good wishes and prayers.]— Bagster. 



A. M. cir. 

4062. 
A. D. cir. 

58. 



CHAP. 1. 



a 1&2TU.1 



b Phi.l.l. 
Col. 1.2, 



c Ro.1.7. 



d Ep.1.3. 
lPe.1.3. 



e Col. 1.24. 
f c.4.15. 



S or, 
torought. 



CHAPTER I. 

3 The apostle encourageth them against troubles, by the comforts and deliver- 
ances which GoJ had given him, as in all his afflictions, 8 so particularly in his 
late danger in Asia. 12 And calling both his own conscience and theirs to 
witness of his sincere manner of preaching the immutable truth of the gospel, 
15 he excuseth his not coming to them, as proceeding not of lightness," but of 
his lenity towards them. 

1>AUL, an apostle * of Jesus Christ by the will of 
-*- God, and Timothy our brother, unto the church of 
Cod which is at Corinth, w r ith all the saints b which 
are in all Achaia : 

2 Grace c be to you and peace from God our Father, 
and from the Lord Jesus Christ. 

3 Blessed d be God, even the Father of our Lord Je- 
sus Christ, the Father of mercies and the God of all 
comfort ; 

4 Who comforteth us in all our tribulation, that we 
may be able to comfort them which are in any trouble, 
by the comfort wherewith we ourselves are com- 
forted of God. 

5 For as the sufferings e of Christ abound in us, so 
our consolation also aboundeth by Christ. 

6 And whether we be afflicted, it is for f your conso- 
lation and salvation, which is = effectual in the en- 
during of the same sufferings which we also suffer : or 
whether we be comforted, it is for your consolation 
and salvation. 



Chap. I. Ver. I. And Timothy.— By this it appears that Timothy had re- 
turned to Paul, in Macedonia, and was now with him. 

Ver. 3. Blessed be God, &c— Doddridge remarks, that out of St. Paul's 
thirteen Epistles, " eWen of them begin with exclamations of joy, praise, and 
thanksgiving," which fact sufficiently shows his amiable disposition, and the 
deep interest which the apostle felt in the prosperity and happiness of the 
churches. 

Ver. 5. The sufferings of Christ— Macknight, " for Christ." Doddridge 
explains it ; " sufferings in the cause of Christ." 



h 



2 CORINTHIANS, I. 



481 i 



A. M. cir. 

4062. 
A. D. cir. 

58. 



7 And our hope of you is steadfast, knowing, that as 
h ye are partakers of the sufferings, so shall ye be also 
of the consolation. 

8 For we would not, brethren, have you ignorant of 
our trouble i which came to us in Asia, that we were 
pressed out of measure, above strength, insomuch that 
we despaired even of life : 

9 But we had the J sentence of death in ourselves, 
that we should not trust k in ourselves, but in God 
which raiseth the dead : 

10 Who i delivered us from so great a death, and 
doth deliver : in whom we trust that he will yet de- 
liver us; 

11 Ye also helping ™ together by prayer for us, that 
for the gift bestowed upon us by the means of many 
persons thanks may be given by many on our behalf. 

12 For our rejoicing is this, the testimony of our con- 
science, that in simplicity and godly sincerity, not 
n with fleshly wisdom, but by the grace of ° God, we 
have had our conversation in the world, and more 
abundantly to you-ward. 

13 For we write none other things unto you, than 
what ye read or acknowledge ; and I trust ye shall 
acknowledge even to the end; 

14. As also ye have acknowledged us in part ; that p we 
are your reioicing, even as ye also are ours in the day 
of the Lord. Jesus. 

15 And in this confidence I was minded to come unto 
you before, that ye might have a second "-benefit; 

16 And to pass by you into Macedonia, and to come 
again out of Macedonia unto you, and of you to be 
brought on my r way toward Judea. 

17 When I therefore was thus minded, did I use 
lightness 7 or the things that I purpose, do I purpose 
according s to the flesh, that with me there should be 
yea yea, and nay nay? 

18 But as God is true, our t word toward you was not 
u yea and nay. 

19 For the v Son of God, Jesus Christ, who was 

Ver. 9. The sentence of death. — Meaning that death was fully expected by 
them. 

Ver. 10. So great— Macknight, " So terrible,"— a death. 

Ver. 11. Ye also helping together by prayer.— Doddridge, " Working to- 
gether in prayer." That for the gift bestowed upon us. — Doddridge, 

14 That so the favour [obtained] for us by [the importunate] prayers of many." 

Ver. 12. In simplicity and godly sincerity.— Gx. "In the simplicity and 
sincerity of God ;" i. e. in the sight of God. On the latter word Leigh says, 
" A fine word .' It is a metaphor, either from such things as are tried by being 
held up against the beams of the sun. to see what faults are in them ; or else 
from such things as are purged and clarified by the heat of the sun from the 
gross matter that is in them. Mel sincerus, is honey sine cera, or without 

wax." Conversation — [That is, "we have conducted ourselves;" for 

anastrepho in Greek and conversatio in Latin are used to denote the whole 
of a man's conduct, the tenor and practice of his life.] — Bagster. 

Ver. 13. Than wliat ye read — i. e. in the Scriptures ; but as the word is 
ambiguous, Doddridge renders it, " Than what you know." 

Ver. 15. A second benefit.— Gr. " grace," or gift ; meaning the advantage of 
Paul's personal ministry a second time- 

Ver. 17. Yea yea, &c— That is, honest and plain dealing. 

Ver, 18. Our word.— Meaning the word preached. Not yea and nay — 

Not wavering, uncertain, or contradictory. So Doddridge. 



h Ro.8.17. 
2Ti.2.12. 



i Ac. 19.23, 



j or, an- 
swer. 



k Je.17.5,7. 
1 2 Pe 2 9. 



mRo.15.30. 
Phi. 1.19. 
Ja.5.16.. 
18. 



n 1 Co.2.4. 
13. 



o 1 Co. 15. 10 
p Phi. 4.1. 

q or, grace, 
r Ac.21.5. 

s c.10.2. 

t or, 

preaching 

u Mat. 5. 37. 

v Ma.l.l. 
Ro.1.4. 



a 



482 



2 CORINTHIANS, II. 



A. M. cir. 

4062. 
A. D. cir. 

53. 

wlio. 15.8,9. 
He. 13.8. 

x 2Th.2.17. 
lPe.5.10. 



y Un.220, 
27. 
Re. 3. 18. 



r. Ep.1.13, 
14. 
4.30. 
2Ti.2.19. 



a Ro.8.9,14 
..16. 



b 1 Co.3.5. 
I Pe.5.3. 



c Ro.11.20. 
1 Co. 15.1. 



CHAP. 2. 

a c.1.23. 
12.20,21. 
13.10. 



b c.11.2. 



c Ga.5.10. 



d Ga.4.12. 



t or, cen- 
sure. 

f 1 Co.5.4,5 
1 Ti.5.20. 



g Ga.6.1. 



h c.1.15. 



preached among you by us, even by me and Silva- 
nus and Timotheus, was not yea and nay, but in him 
was yea. 

20 For all the promises of God w in him are yea, and 
in him Amen, unto the glory of God by us. 

21 Now he which established x us with you in Christ, 
and hath anointed ^us, is God; 

22 Who # hath also sealed z us, and given the earnest 
of the Spirit a in our hearts. 

23 Moreover I call God for a record upon my soulj 
that to spare you I came not as yet unto Corinth. 

24 Not for that we have b dominion over your faith, 
but are helpers of your joy : for by c faith ye stand. 

CHAPTER II. 

1 Having showed the reason why he came not to them, 6 lie requireth them to 
forgive and to comfort that excommunicated person, 10 even as himself also 
upon his true repentance had forgiven him : 12 declaring withal why he de- 
parted from Troas to Macedonia, 14 and the happy success which God gave 
to his preaching in all places. 

BUT I determined this with myself, that I would not 
come again to you in a heaviness. 

2 For if I make you sorry, who is he then that maketh 
me glad, but the same which is made sorry by me 1 

3 And I wrote this same unto you, lest, when I came, 
I should have sorrow from them of whom I ought to 
rejoice; having confidence in you all, that my joy is 
the joy of you all. 

4 For out of much affliction and anguish of heart I 
wrote unto you with many tears ; not that ye should 
be grieved, but that ye might know the love b which I 
have more abundantly unto you. 

5 But if c any have caused grief, he hath not grieved 
d me, but in part: that I may not overcharge you all. 

6 Sufficient to such a man is this e punishment, which 
was inflicted f of many. 

7 So s that contrariwise ye ought rather to forgive Aim, 
and comfort him, lest perhaps such a one should be 
swallowed up with overmuch sorrow. 

8 Wherefore I beseech you that ye would confirm 
your love toward him. 

9 For to this end also did I write, that I might 
know the proof of you, whether ye be obedient hin all 
things. 

10 To whom ye forgive any thing, I forgive also : for 



V er. 23. To spare you, I came not as yet unto Corinth— i. e. as Doddridge 
explains it, it was from tenderness towards the Corinthians. So Macknight, 
" To avoid punishing you, I have not as yet come to Corinth," — wishing to 
give you time to repent. 

Ver. 24. Not that we have dominion over your faith.— The apostles were 
only servants of Christ, and had no authority but what they derived from him, 
and from the teachings of the Holy Spirit. See Mat. xx. 25. 

Chap. II. Ver. 1. in heaviness.— Doddridge, "in grief." 

Ver. 2. Who but the same that is made sorry by me ?— Doddridge, 

"grieved by me." 

Ver. 3. The joy of you all—\. e. you all rejoice with me. 

Ver. 4. Iiorote unto you—i. e. in his first Epistle. 

Ver. 5. Not grieved me. but in part—i. e. " not grieved me (only) but in 
part," or in a degree, all of you. 

Ver. 6. This punishment.— Doddridge, " rebuke." Inflicted of many— 

Namely, according to Doddridge, " by the whole church." 



r*~ 



2 CORINTHIANS, III. 



483 



if I forgave any thing, to whom I forgave it, for your 
sakes forgave I it in the i person of Christ ; 

11 Lest Satan should get an advantage of us: for we 
are not ignorant of his devices. 

12 Furthermore, when J I came to Troas to preach 
Christ's gospel, and a k door was opened unto me of 
the Lord, 

13 I had no rest i in my spirit, because I found not 
Titus my brother : but taking my leave of them, I 
went from thence into Macedonia. 

14 Now thanks be unto God, m which always causeth 
us to triumph in Christ, and maketh manifest the sa- 
vour n of his knowledge by us in every place. 

15 For we are unto God a sweet savour of Christj in 
them ° that are saved, and in them that perish : 

16 To p the one we are the savour of death unto death; 
and to the other the savour of life unto life. And who 
vis sufficient for these things? 

17 For we are not as many, which r corrupt the word 
of God : but as of sincerity, but as s of God, in the 
sight of God speak we t in Christ. 

CHAPTER III. 

1 Lest their false teachers should charge him with vain glory, he showeth the 
faith and graces of the Corinthians to be a suffcient commendation of his mi- 
nistry. 6 Whereupon entering a comparison lietween the ministers of the law 
and of the gospel, 12 he proveth that his ministry is so far the more excellent, 
as the gospel of lite and liberty is more glorious than the law of condemnation. 

DO we begin again to commend a ourselves ? or 
need we, as some others, epistles b of commenda- 
tion to you, or letters of commendation from you ? 
2 Ye c are our epistle written in our hearts, known 
and read of all men : 



A. M. cir. 

4062 
A. D. cir. 

58. 

i or, sight 
* Ac. 16.8. 

k 1 Co. 16.9. 

1 c.7.^6. 

m Ro.3.37. 

n Ca.1.3. 

o 1 Co. I. IS. 

p Jn.9.39. 
1 Pe. 2.7,8. 

q c.3.5,6. 

r or, deal 
deceitful- 
ly with. 
c.4.2. 

s He. 11.27. 

t or, of. 



CHAP. 3. 

a c5.12. 
b Ac. 18.27. 
c 1 Co.9.2. 



Ver. 10. For your sakes— I e. to restore peace and union to your body. 

Gf Christ— i. e. as clothed with his authority. 

Ver. 11. Lest Satan should get an advantage ofus.—Macknight, "That 
we may not he over reached by Satan." 

Ver. 13. I had no rest because I found not Titus — "Whom he had sent 

to Corinth to make inquiries, and who had not returned. 

Ver. 14. Causeth us to triumph.— -[" Who carrieth us along in triumph ;" 
an allusion to the custom of victorious generals, who, in their triumphal pro- 
cessions, carried seme of their relatives with them in their chariot. The sa- 



vour of his knowledge. — In triumphs, the streets through which the victor 
passed, were strewed with flowers ; the temples were opened, and every altar 
smoked with offerings and incense, so that the whole city was filled with the 
perfume. Behind the triumphal car followed the kings, princes, and other 
captives of note, loaded with chains ; some of whom were put to death <»t the 
close of the procession, and others had their lives granted them. To the for- 
mer the smell of the flowers and incense would be " a savour of death unto 
death," and to the latter, " a savour of life unto life."]— Bagster. 

Ver. 15. A sweet savour of Christ.— Pdinisters, it has been justly remarked, 
should diffuse the savour of Christ in their example and their conversation, aa 
well as in their public ministry. 

" When one that holds communion with the skies, 
Has fill'd his urn where these pure waters rise, 
And once more mingles with us meaner things, 
'Tis e'en as if an angel shook his ivings ; 
Immortal fragrance fills the circuit wide, 
That tells us whence his treasures are supplied."— Cowper. 
-. Ver. 17. Wliich corrupt.— Doddridge, "adulterate." He thinks it refers to 
those who deal in wines and other liquors, and often lower them with water. 

Chap. III. Ver. l. Do loe—Macknight, " Must we"— begin again to com- 
mend ourselves?—!, e. to produce afresh the evidence of our apostleship. 
See 1st Epist. chap. ix. 
Ver. 2. Ye are our epistle written in our hearts.--' By supposing that in 



J 



I 



484 



2 CORINTHIANS, III. 



A. 


M. cir. 




4C62. 


A. 


D. cir. 




58. 



3 Forasmuch as ye are manifestly declared to be the 
epistle of Christ ministered by us, written not with 
ink, but with the Spirit of the living God ; not in ta- 
bles of d stone, but e in fleshy tables of the heart. 

4 And such trust have we through Christ to God- 
ward : 

5 Not that we are sufficient of f ourselves to think any 
thing as of ourselves ; but s our sufficiency is of God ; 

6 Who also hath made us able h ministers of the 
i new testament ; not of the j letter, but of the spirit: 
for the k letter killeth, but i the spirit ir «giveth life 

7 But if the ministration of death, written ana en- 
graven in stones, was glorious, so that the children of 
Israel could not steadfastly behold the face of Moses 
n for the glory of his countenance ; which glory was 
to be done away : 

8 How shall not the ministration of the spirit be 
rather glorious 7 

9 For if the ministration of condemnation be glory, 
much more doth the ministration of righteousness ex- 
ceed in glory. 

10 For even that which was made glorious had no 
glory in this respect, by reason of the glory that ex- 
celleth. 

11 For °if that which was done away was glorious, 
much more that which remaineth is glorious. 

12 Seeing then that we have such hope, we use great 
p plainness of speech : 

13 And not as Moses, which put a veil over his face, 
that the children of Israel could not steadfastly look to 
the end Q of that which is abolished : 



1 



il Ex.24.12. 

e Je.31.33. 
Eze.11.19. 

f Jn.15.5. 

g iCo.15 10 
?hi.2.13. 

h Ep.3.7. 
ITU. 12. 



i Mat. 26. 28 
He.8.6..10 

j Ro.2.28, 
29. 

k Ro.4.15. 
7.9,10. 

1 Jn.6.63. 
Ro.8.2. 

m or, quick- 
eneth. 

n Ex.34.1, 

29. .35. 

o Ro.5.20. 
21. 

p or, bold- 
ness. 

q Ro.10.4. 



this passage the apostle calls the Corinthians, not Christ's letter of recom- 
mendation in favour of him, but a copy of that letter, and that the letter itself 
was written on the apostle's heart, hut the copy of it on the hearts of the Co- 
rinthians, .ill the jarring of metaphors, in this highly figurative passage, will 
be removed. Christ's letter of recommendation in favour of the apostle was 
his miraculous conversion, spiritual gifts," &c. — Macknight. 

Ver. 3. Forasmuch as.— These supplementary words, so far, are omitted by 

Doddridge, who reads, " Ye are manifest as," &c. Epistle of Christ — 

On this passage Watts beautifully remarks, that every true believer has in 
himself such a witness to the truth of the Christian religion, as does not depend 
on " the exact truth of letters and syllables, nor on the critical knowledge of 
the copies of the Bible, n'»r on this old manuscript, or the other new transla- 
tion -The substance of Christianity is so scattered through all the New 

Testament, that every manuscript and every translation has enough of tin 
gospel to save souls by it, and make a man a Christian. I think this point of 
great importance in our age, which has taken so many steps tc. heathenism 
and infidelity: for this argument or evidence will defend a Christian in ihe 
profession of the true reliirion, though he may not have skill enough to defend 

his Bible Why do you believe in Jesus I I asks the unbeliever.] If you 

have this answer ready at. hand, I have found the efficacy and power of the 
gospel in my heart, this will be sufficient to answer every cavil." 

Ver. 5. To think any thing as of ourselves.— Doddridge, " to reckon upon 
any thing as from ourselves." 

Ver. 6. Of the new testament— Or " covenant."— See Introduction to the 
New Testament, § 1. 

Ver. 7. The ministration of death— See Rom. vii. 10. 

Ver. 8. Hoio shall not, &c— Doddridge, " How much more shall the minis- 
tration of the spirit be glorious !" 

Ver. 11. Done away.— Doddridge, "abolished;" namely, the Mosaic law 
of types, &c. 

Ver. 13. Moses, which put a veil over his face- 
That wivcli is abolished— Namely, the Mosaic law. 



-See Exod. xxxiv. 33. 



': 



2 CORINTHIANS, IV. 



485 



-' 



14 But their minds were r blinded : for until this day 
remaineth the same veil untaken away in the reading 
of the old testament; which veil is done away in 
Christ. 

15 But even unto this day, when Moses is read, the 
veil is upon their heart. 

16 Nevertheless when it shall turn to the Lord, the 
veil shall be taken s away. 

17 Now the Lord *-is that Spirit: and where the 
u Spirit of the Lord is, there is liberty. 

18 But. we all, with open face beholding as in a glass 

T the glory of the Lord, are changed into the same 

w image x from glory to glory, even as ^by the Spirit 

of the Lord. 

CHAPTER IV. 

I He declareth how he hath used all sincerity and faithful diligence in preaching 
the gospel, 7 and how the troubles and persecutions which he daily endured 
for the same did redound to the praise of God's power, 12 to the benefit of the 
church, 16 and to the apostle's own eternal glory. 

THEREFORE seeing we have this ministry, as we 
have received a mercy, we faint not ; 

2 But have renounced the hidden things of t> disho- 
nesty, not walking in craftiness, nor handling the 
word of God c deceitfully ; but by manifestation of 
the truth commending ourselves to every man's con- 
science in the sight of God. 

3 But if our gospel be hid, it is hid to them a that are 
lost : 

4 In whom the god e of this world hath blinded the 
minds of them which believe not, lest the light of the 
glorious gospel of Christ, who is the image f of God, 
should shine unto them. 

5 For we preach not ourselves, but Christ Jesus 
the Lord; and ourselves your servants for Jesus' 
sake. 

6 For God, who commanded = the light to shine out 
of darkness, h hath shined in our hearts, to give the 
light of the knowledge of the glory of God in the face 
of Jesus Christ. 

7 But we have this treasure in earthen vessels, that 
the excellency i of the power may be of God, and not 
of us. • 



A. M. cir. 

4062. 

A. D. cir. 

58. 

r Ro.11.7, 
8,25, 

s Is.25.7. 

t I Co. 15 15 

u Ro.8.2. 

v 1 Co. 13. 12 

w Ro.8.29. 

x Ps.84.7. 

y or, of the 
Lord the 
Spirit. 



CHAP. 4. 

a 1 Co. 7.25. 

b shame. 

c c.2.17. 

d 2 Th.2.10. 

e Jn. 12.31, 
40. 

f Jn.l. 14,18 

g Ge.l.a 

h it is he 
who hath. 

i lCo.2.5. 



Ver. 14. Their minds were blinded— See Rom. xi. 8. 

Ver. 15. Unto this day. — This blindness unhappily extends even to our day 

Ver. 16. When it— Namely, the heart of the Jewish nation.— Macknight. 

Ver. 17. No7o the Lord is that Spirit. — " The Lord Christ is that Spirit 
(ver. 6.) He is the blessed Author and Institutor of that spiritual economy we 
are now under." 

Ver. 18. As in a glass— i. e. in a mirror. See 1 Co. xiii. 12, and note. 

Chap. IV. Ver. 2. Renounced.— Macknight, " commanded away ;" per- 
haps " denounced" would be the most exact rendering. 

Ver. 3. If our gospel be hid, it is hid.— Doddridge, Macknight, &c, " If 
veiled, it is veiled." Compare chap. iii. 13—16. 

Ver. 4. The God of this world.— The Jews call Satan, Sanmel, the god who 
blinds. — As a prince, Satan is an usurper, and as a deity an idol. He is a 

prince without light, and a god without divinity. The image of God.— See 

Heb. i. 3. 

Ver. 5. Preach not ourselves.— The declaration may be fairly understood 
to imply that they sought neither to gratify their vanity, nor promote their se- 
cular interest, nor to raise a religious party. 

Ver. 7. In earthen vessels. — In us frail creatures, continually exposed to be 



41* 



486 



2 CORINTHIANS, IV. 



t 



A. M cir. 

4062. 
A. D. cir. 

53. 



j c.7.5. 

k or, not 

altogether 
•without 
help or 
means. 

1 Ga.6.17. 

mSTiS.il. 

12. 

n 1 Co.15. 
31,49. 

o c.13.9. 

p 2Pe.l.l. 

q Ps.116.10. 

r C.5.1..4. 

s lCo.3.21, 
22. 

t c.8.19. 

u lCo.15.58 

v Ro.7.22. 

wRo.8.18, 
34. 

x He. 11.1. 



8 We are troubled Jon every side, yet not distressed; 
we are perplexed, but k not in despair ; 

9 Persecuted, but not forsaken ; cast down, but not 
destroyed ; 

\0 Always bearing i about in the body the dying of 
the Lord Jesus, that m the life also of Jesus nvght be 
made manifest in our body. 

11 For we which live are n alway delivered unto 
death for Jesus' sake, that the life also of Jesus might 
be made manifest in our mortal flesh. 

12 So then ° death worketh in us, but life in you. 

13 We having the same p spirit of faith, according as 
it is written, •* I believed, and therefore have I spoken ; 
we also believe, and therefore speak; 

14 Knowing r that he which raised up the Lord Jesus 
shall raise up us also by Jesus, and shall present us 
with you. 

15 For s all things are for your sakes, that the abun- 
dant grace l might through the thanksgiving of many 
redound to the glory of God. # 

16 For which cause u we faint not; but though our 
outward man perish, yet the inward y man is renewed 
day by day. 

17 For w our light affliction, which is but for a mo- 
ment, worketh for us a far more exceeding and eternal 
weight of glory ; 

IS While we look not at the things which are seen, 
but at the things which are not x seen : for the things 
which are seen are temporal ; but the things which 
are not seen are eternal. 



crushed and broken. The original (ostrakinois) seems by its derivation to 
refer to the shells of fishes, some of which, while they are extremely frail, in- 
close treasures of great value ; as the shell of the porphyry, from which fish 
was extracted the famous Tyrian dye. May be of God.— Doddridge, " ap- 
pear to be of God." 

Ver. 8. Troubled on every side, yet not distressed — We conceive, " Press- 
ed on every side, but not crushed," would be more literal and expressive. 
Hammond and Macknight think it refers to the wrestlers in the public games, 
who sometimes so griped their adversaries, as to deprive them of the power 
of resistance. 

Ver. 9. Cast down, but not destroyed. — Another allusion, perhaps, to 
wrestlers, who might be "thrown down, when not killed," nor '•■' disabled." 

Ver. 10. TJie dying — That is, marks of sufferings analogous to bir. See 
chap. i. 5, 6 ; and compare these verses with 1 Epis. chap. iv. 11 — 13. 

Ver. 12. Death worketh in us, &c— i. e. " we are dying daily that you may 
live." 

Ver. 14. Knowing that, &c— That is, we regard not the sufferings of our 
bodies, however fatal, since we know that, if killed, our bodies shall be raised 
again at the last day. See 1 Epist. xv. 19, &c. 

Ver. 17. Light affliction.— Mat. xi. 30, the same epithet, "light," is ap- 
plied by pur Lord to the yoke and burden which he lays on us. It may be la- 
bour — it may be suffering — but both are light, extremely so, compared with 

the reward. Afar more, &c. — Upon this passage the eloquent Chrysostom 

remarks, that the apostle here " opposer. things present to things future, a 
moment to eternity, lightness to weight, affliction to glory : nor is he satisfied 
with this, but he adds another word, and doubles it, saying, hyperbole upon 

hyperbole, (so the Greek,) that is, a greatness excessively exceeding.'" ■ 

Weight of glory. — This is a Hebrew idiom : tlie same word which in that 
language signifies weight, signifies also glory. 

Ver. 18. While we look.— The word, skopein, (says Macknight,) properly 
signifies to look at a mark which we intend to hit"— to aim— so Doddridge. 

" From dreams on earth we move, 

And wake through death to endless life above."— Parncll. 



J 



2 CORINTHIANS, V. 



487 



CHAPTER V. 

1 That in his assured hope of immortal glory, 9 and in expectance of it, and of 
the general judgment, he labonretli to keep a good conscience, 12 not that lie 
may herein boast of himself, 14 but as one that, having received life from 
Christ, endeavoureth to live as a new creature to Christ only. 18 and by his 
ministry of reconciliation to reconcile others also in Christ to God. 

FOR we know that if our earthly house of this ta- 
bernacle a were dissolved, we have a building of 
God, a house b not made with hands, eternal in the 
heavens. 

2 For in this we c groan, earnestly desiring to be clo- 
thed upon with our house which is from heaven : 

3 If so be that being clothed we shall not be found 
J naked. 

4 For we that are in this tabernacle do groan, being 
burdened : not for that we would be unclothed, but 
clothed upon, that mortality e might be swallowed up 
of life. 

5 Now he that hath wrought f us for the self-same 
thing is God, who also hath given unto us the earnest 
s of the Spirit. 

3 Therefore ice are always confident, knowing that, 
whilst we are at home in the body, we are absent from 
the Lord : 

7 (For h we walk by faith, not by sight :) 

8 We are confident,' I say, and i willing rather to be 
absent from the body, and to be present with the Lord. 

9 Wherefore we j labour, that, whether present or ab- 
sent, we maybe accepted of him. 



A. M. cir. 

4062. 

A. D. cir. 

58. 

CHAP. 5. 



a Job 4.19. 
2 Pel. 13, 
14. 



b 1 Pe.1.4. 
c Ro.8.23. 

d Re 3.18. 
16.15. 

e lCo.15.53. 

f Is.29.23. 
Ep.2.10. 

g Ep.1.14. 



h Ro.8.24, 
25. 



i Phi.1.23. 



j endea- 
vour. 



■ 



L 



Chap. V. Vor. 1. If our earthly house of this tabernacle.— The Hebrew 
term for " house" (Beth) is of very extensive use. It seems used for a tent, 
Gen. xxvii. 15; compare Heb. xi. 9. Mr. Harmer says, "The Persians call 
a richly ornamented tent a house of gold." Macknight renders this verse, 
" When our house, which is a tent, is destroyed." So the Greek particle (can) 
is used for when, John xii. 32; 1 John iii. 2. We also prefer "destroyed" to 
r dissolved," because the word strictly means to take or throw down, or pull 
to pieces, wbich is peculiarly applicable to a " tent." [So Hippocrates, " the 
soid having left the tabernacle of the body." The contrast here between a 
tabernacle or tent erected for a shelter for a time, and a house, or permanent 
abode, is very striking. 1 — Bagstcr. 

Ver. 2. For in this [tabernacle or tent] we groan earnestly; desiring to 
be clothed— To be " clothed with a house," seems a harsh figure to us, but is 
quite in the Jewish taste; the Book Zohar, on Exod. xxiv. 18, says, Moses 
was "clothed with the cloud ;" so we read in the book of Revelations, of an 
angel "clothed with a cloud," and of a woman "clothed with the sun." 
<Rev. x. 1 ; xii. 1.) The word " house," is also used for any part of dress : a 
veil is the " house of the face ;" a glove, the " house of the fingers." The 
sacred writers also apply the term clothed, as we do habit; so they speak of 
being clothed with humility, cr with shame, (1 Pet. v. 5 ; Ps. xxxv. 26,) much 
as we talk of a habit of virtue and of vice ; and not only so, but they speak of 
being ' clothed with righteousness," or "with trembling," (Job xxix. 14. 
Ezek. xxvi. 16 ;) and (perhaps the boldest metaphor of all) the neck of the 
war-horse is described as being " clothed with thunder." (Job xxxix. 19.) 

Ver. 5. The self-same thing— Macknight, " This very (desire.") The 

earnest of the Spirit.— See chap. i. 22. 

«i 7 cr ' l" Whi lst we are AT home in the body, we are absc?it— Macknight, 

from home"-: from the Lord; i. e. while at our earthly, we are necessarily 
from our heavenly home. 

Ver. 8. 4bsent from the body, and to be present toith the Lord.—Mack- 
™f ht U Fr . om h° me out °f the body; and to he at home with the Lord." 
That mere is an intermediate state is clear; for, when we are " absent from 
the body," we are "present with the Lord;" and, that it is not a state of 
mere insensibility is most evident, from the parable of the rich man and La- 
zarus. 

Vei. 9. We labour— Macknight, " Strive earnestly." Doddridge, " Make 



488 



2 CORINTHIANS, V. 



A. M. clr. 

4062. 

A. D. cir. 

58. 



k Ro.i4.10. 
1 c.7.3. 

m He. 10. 31. 

Jude23. 

n c.4.2. 
o c.3.1. 

p the face. 

q 0.11.1,16, 

r Ca.8.6. 



8 Ro.5.15. 
14.7.. 9. 

t 1 Co.6,19. 
20. 

n let him be. 

v Jn.3.3. 
Ga.6.15. 

wls.65.17. 
Re.21.5. 

x Col. 1.20. 

y Ro.3.24, 
25. 

z put in us. 

a Job 33.23. 
Mal.2.7. 
£p.6.20. 



10 For k we must all appear before the judgment seat 
of Christ ; that every one may receive i the things done 
in his body, according to that he hath done, whether 
it b e good or bad. 

11 Knowing therefore the terror m of the Lord, we 
persuade men ; but n we are made manifest unto God ; 
and I trust also are made manifest in your consciences. 

12 For ° we commend not ourselves again unto you, 
but give you occasion to glory on our behalf, that ye 
may have somewhat to answer them which glory in 
v appearance, and not in heart. 

13 For whether we be beside Q ourselves, it is to God: 
or whether we be sober, it is for your cause. 

14 For the love of Christ 'constraineth us; because 
we thus judge, that if one died for all, then s were all 
dead : 

15 And that he died for all, that tfhey which live 
should not henceforth live unto themselves, but unto 
him which died for them, and rose again. 

16 Wherefore henceforth know we no man after the 
flesh : yea, though we have known Christ after the 
flesh, yet now henceforth know we him no more. 

17 Therefore if any man be in Christ, u he is a new 
v creature: old things are passed away; w behold, all 
things are become new. 

18 And all things are of God, who hath reconciled us 
x to himself by Jesus Christ, and hath given to us the 
ministry of reconciliation ; 

19 To wit, that God was in Christ, reconciling the 
world unto himself, not imputing their trespasses 
y unto them ; and hath z committed unto us the word 
of reconciliation. 

20 Now then we are a ambassadors for Christ, as 
though God did beseech you by us : we pray you in 
Christ's stead, be ye reconciled to God. 



it the height of our ambition," — Whether present or absent— Macknight, 
' Whether at home or from home." We may be accepted of him.— Mack- 
night, " acceptable to him." 

Ver. 10. Judgment seat.— Doddridge and Macknight, " Tribunal." See 
Mat. xxv. 31—46. 

Ver. 11. The terror of the Lord— That is, his terrible judgments against sin. 
See Heb. x. 31. 

Ver. 12. In appearance— i. e. in outward show, "putting (as we say) a 
good face upon their conduct." \ 

Ver. 13. To God— Macknight, " For God ;" i. e. for his glory. 

Ver. 14. Then were all dead—i. e. all for whom Christ died were under a 
sentence of condemnation, or it needed not that he should offer an atonement 
for them. 

Ver. 16. Henceforth know we no man after the flesh— \. e. we make no 
difference in our ministry as to Jews or Gentiles, rich or poor, &c, ft« all are 
equally guilty, and stand in need of the same mercy. See Rom. ii. 10, &c. 

Ver. 17. Anew creature— Doddridge, ("There is) a new creation;" all 
things are in such a mind become new. 

Ver. 18. And all things are of God— The blessed- and only Creator: not 
from man, nor from any earthly source. 

Ver. 19. Committed unto us.— An allusion, perhaps, to chan. iv. 7. 

Ver. 20. Beseech you pray yon.— Macknight rejects this supplement, 

and Maclaine supplies the word " men." In Christ's stead.— 11 When 

Christ was in the world, he pressed this treaty of reconciliation ; and we fhis 
apostles and inferior ministers] rise up in his stead, to urge it still farther." 
The great duty of ambassadors in foreign courts, is to preserve or restore 
peace ; to remove obstacles and prevent misunderstandings. God himself 



I 



2 CORINTHIANS, VI. 



489 



21 For b he hath made him to be sin for us, who knew 
no sin • that we might be made c the righteousness of 
God in him. 

CHAPTER VI. 

I That he hath approved himself a faithful minister of Christ, hoth by his exhor- 
tations, 3 and by integrity of life, 4 and by patient enduring all kinds of 
affliction and disgraces for the gospel. 10 Of which he speaketh the more 
boldly amongst them, because his heart is open to them, 13 and he expecteth 
the like affection from them again : 14 exhorting to flee the society and pollu- 
tion of idolaters, as being themselves temples of the living Go.l. 

WE then, as workers a together with him, beseech 
you also that ye receive not the grace of God in 
b vain. 

2 (Forhesaith, c I have heard thee in a time accepted, 
and in the day of salvation have I succoured thee : be- 
hold, now is the accepted time ; behold, now is the 
day of salvation.) 

3 Giving no d offence in any thing, that the ministry 
be not blamed : 

4 But in all things e approving ourselves as the minis- 
ters /of God, in much patience, in afflictions, in ne- 
cessities, in distresses, # 

5 In ff stripes, in imprisonments, h in tumults, in la- 
bours, in watchings, in fastings ; 

6 By pureness, by knowledge, by long-suffering, by 
kindness, by the Holy Ghost, by love unfeigned, 

7 By the word i of truth, by the j power of God, by the 
armour k of righteousness on the right hand and on the 
left, 

8 By honour and dishonour, by evil report and good 
report : as i deceivers, and yet true ; 

9 As m unknown, and yet well known ; as dying, and, 
behold, we live ; n as chastened, and not killed ; 

10 As sorrowful, yet alway rejoicing; as poor, yet 
making many rich ; as having nothing, and yet pos- 
sessing all ° things. 

11 O ye Corinthians, our mouth is open unto you, p our 
heart is enlarged. 

12 Ye are not straitened in us, but ye are straitened in 
your own bowels. 



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b Is. 53.6,9, 

Ga.3.13. 
1 Pe.2.22, 
24. 
1 Jn.3.5. 

c Ro.5.19. 



CHAP. 6. 

a c.5.20. 

b Re.12.15. 

c Is.49.a 

d 1 Co.10.32 

e com* 
mending. 

f 1 Co.4.1. 

g ell. 23, 
&c. 

h or,in toss- 
ings to 
andfro. 

i c.4.2. 

j lCo.2.4. 

k Ep.6.11, 

&c. 

1 Jn.7.12,17 

mlCo.4.9. 

n Ps. 118.18. 

o Ps.84.11. 

p Ep.6.8. 
Re. 22. 12. 



having restored peace by an act of grace to sinners, entreats them, by his 
apostles and ministers in all succeeding ages, not to oppose nor to neglect 
this act of mercy. 

Vcr. 21. Made him to be sin.— Doddridge and Macknight render it, "a 
stftt-offoring ;" and the latter remarks, "There are many passages in the Old 
Testament where sin means a sin-offering, as Hos. iv. 8 ; also in the New 
Testament, Heb. ix. 26—28 ; xiii. 11. 

Chap. VI. Ver. 1. As workers together. — The supplementary words, " with 
God," seem here unnecessary. Macknight renders it, " As fellow-labourers." 
Some here refer the grace of God to ministerial gifts, and others to " the 
gospel of the grace of God." See Gal. i. 6. 1 Cor. xv. 10. Titus ii. ll.—GUVa 
Cause of God, part 1, § 41. But we rather connect this with the close of the 
preceding chapter, thus :— " Receive not [this] grace of God in vain"— i. e. 
the favour of being appointed ambassadors for God. 

Ver. 2. For he saith—i. e. Jehovah to Messiah. Isa. xlix. 8 ; compare Heb. 
Hi. 7. 

Ver. 6. By the Holy Ghost.— Macknight, " By a holy (or sanctified) spirit ;" 
those being all equally the fruits of the Holy Spirit's influences. 

Ver. 7. The armour of righteousness.— -See Ephes. vi. 11—18. On the 

right hand and on the left.—" Armed at all points," as we say ; or perhaps 
!j this may allude to soldiers who were taught to use their swords with both 
hands— Ambidexters. 

Ver. 1C. Possessing all things.— See Rom. iii. 21—23. 



11 



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2 CORINTHIANS, VII. 



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q De.7:2,3. 

1 Co.7.39. 

r lCo.3.16, 
17. 
6.19. 
Ep.2.21, 

22. 

s Ex.29 15. 
Le.26.H2. 

Je.31.1,33 
32.33. 
Ex. 11.20. 

3(5.23. 

37.26,27. 

Zec.8.3. 

t Is.52.lL 
c.7.1. 
Re. 18.4. 

u Je.3i .9. 
Rc.21.7. 



CKAP. 7. 



a c.6.17,IS. 
Un.3.3. 



b Ps.51.10. 
Ez.36.25, 
2f». 
Un. 1.7,9. 

6 lSti.12.3, 
4. 

Ac.20.33. 
c.12.17. 

d c. 6. 1 1, 12 

e 1 Co.1.4. 
c.1.14. 

f Phi.2.17. 
Col. 1. 24. 

g De.32.25. 
h c.2.13. 



13 Now for a recompense in the same, (I speak as 
unto my children,) be ye also enlarged. 
.14 Be ^ye not unequally yoked together with unbe- 
lievers : for what fellowship hath righteousness with 
unrighteousness? and what communion hath light 
with darkness ? 

15 And what concord hath Christ with Belial? or 
what part hath he that believeth with an infidel? 

16 And what agreement hath the temple of God with 
idols? for ye /are the temple of the living God; as 
God hath said, I s will dwell in them, and walk in 
them ; and I will be their God, and they shall be my 
people. 

17 Wherefore * come out from among them, and be 
ye separate, saith the Lord, and touch not the unclean 
thing ; ana I will receive you, 

18 And u will be a Father unto you, and ye shall be 
my sons and daughters, saith the Lord Almighty. 

CHAPTER VII. 

I He proceedeth in exhorting them to parity of life, 2 and to bear him like af- 
fection as he doth to them. 3 Whereof lest he might seem to doubt, he declar- 
eth what comfort he took in his afflictions, by the report which Titus gave of 
their yodly sorrow, which his former epistle had wrought in them, 13 and of 
their ioving-k'mdness and obedience towards Titu*>, answerable to his former 
boastings of them. 



i 






T-TAVING therefore these a promises, dearly beloved 
-" let us cleanse b ourselves from all fllthinessof th( 



flesh and spirit, perfecting holiness in the fear of God. 

2 Receive us; we have wronged no man, we have 
corrupted no man, c we have defrauded no man. 

3 I speak not this to condemn you: for I have said 
d before, that ye are in our hearts to die and live with 
you. 

4 Great is my boldness of speech toward you, great 
e is my glorying of you : I am filled with comfort, I 
am exceeding joyful f in all our tribulation. 

5 For, when we were come into Macedonia, our flesh 
had no rest, but we were troubled on every side ; with- 
out s were fightings, within were fears. 

6 Nevertheless God, that comforteth those that are 
cast down, comforted us by the coming of *» Titus ; 

7 And not by his coming only, but by the consolation 
wherewith he was comforted in you, when he told us 
your earnest desire, your mourning, your fervent mind 
toward me ; so that I rejoiced the more. 



Ver. 13. Now for a recompense in the same — i. e. in return for my kindness 
towards you. 

Ver. 14. lie ye not unequally yoked.— Eliza Embert, a young Parisian lady, 
resolutely discarded a gentleman to whom she was to have been married, be- 
cause he ridiculed religion. Having given him a gentle reproof, he replied, 
" That a man of the world could not be so old fashioned as to regard God and 
religion." Eliza started!— but on recovering herself, said, "From this mo- 
ment, sir, when 1 discover that you do not regard religion, I cease to be yours. 
He who does not love and honour God, can never love his wife constantly and 
sincerely." 

Ver. 15. Christ with Belial?— i. e. wickedness. 

Ver. 16. What agreement hath the temple of God tuith idols?— Sue the 
history of Dagou, ! Sam. v. 2 — 4. 

Chap. VI!. Ver. 2. We have wronged— Doddridge, " injured"— no man. 

Ver 4. I a?n exceeding joyful.— Doddridge, " I exceedingly abound in 






joy;" who remarks, that the expression is exceedingly emphatical. 



1 



2 CORINTHIANS, VIII. 



491 



8 For though 1 made you sorry with a letter, I do not 
repent, though I ».did repent : for I perceive that the 
same epistle nath made you sorry, though it were but 
for a season. 

9 Now I rejoice, not that ye were made sorry, but 
that ye sorrowed to repentance: for ye were made 
sorry" 3 after a godly manner, that ye might receive 
damage by us in nothing. 

10 For godly sorrow kworketh repentance to salva- 
tion not to be repented of: but the sorrow of the 
world i worketh death. 

11 For behold this self-same thing, that ye sorrowed 
after a godly m sort, what carefulness R it wrought in 
ycu, yea, what cleaning ° of yourselves, yea, what P in- 
dignation, yea, what <J fear, yea, what vehement r de- 
sire, yea, what zeal, yea, what s revenge ! in all things 
ye have approved * yourselves to be clear in this 
matter. 

12 Wherefore, though I wrote unto you, / did it not 
for his cause that had done the wrong, nor for his 
cause that suffered wrong, but that our care for u you 
in the sight of God might appear unto you. 

13 Therefore we were comforted in your comfort: 
yea, and exceedingly the more joyed we for the joy of 
Titus, because his spirit was refreshed v by you all. 

14 For if 1 have boasted any thing to him of you, I 
am not ashamed ; but as we spake all things to you 
in truth, even so our boasting, which / made before 
Titus, is found a truth. 

15 And his w inward affection is more abundant 
toward you, whilst he remembereth the obedience of 
you all, now with x fear and trembling ye received him. 

16 I rejoice therefore that I have confidence in you 
y in all things. 

CHAPTER VIII. 

1 He stirreth them up to a liberal contribution for the poor saints at Jerusalem, 
by the example of the Macedonians, 7 by commendation of their former for- 
wardness, 9 by the example of Christ, 14 and by the spiritual profit that shall 
redound to themselves thereby : 16 commending to them the integrity and 

. willingness of Titus, and those other brethren, who upon his request, exhorta- 
tion, an 1 commendation, were purposely come to them for this business. 

MOREOVER, brethren, we do you to wit of the 
grace of God bestowed on the churches of a Ma- 
cedonia ; 
2 How that in a great trial of affliction the abundance 



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i c.2.4. 



j or, ac- 
cording 
to God. 



k Je.31.9. 
Eze.7.16. 

1 Pr. 17.22. 

mis. 66. 2. 

n Tit.3.8. 

o Ep.5.11. 
p Ep.4.26. 

q He.4.1. 

r Ps.42.1. 
130.6. 

s Re. 3. 19. 
Mat. 5.29, 
30. 

t Ro.14.18. 

u c.2.4. 

v Ro.15.32. 

w boioels. 

x Phi.2.12. 

y 2 Th.3.4. 
PhU.8,21. 



CHAP. 8. 
a c.9.2,4. 



Ver. 8. For a season. — The sense is, he is giad, that though his epistle made 
them sorry, it was but for a season — literally, an hour. So Macknight. 

Ver. 10. The sorroio of the world.— {The sorrow of carnal men about world- 
ly objects, loss of fortune, fame, or friends ; which, being separated from the 
fear and love of God, and faith in his providence and mercy, frequently drinks 
up their spirits, breaks their proud rebellious hearts, or drives them to lay 
desperate hands on themselves. See the parallel passages.! — Bagster. 

Ver. 11. Carefulness.— Doddridge, diligence." What clearing of 

yourselves— Macknight, "What apologizing." [In describing the effects of 
their sorrow, the Apostle speaks of the emotions of their minds, without men- 
tioning the objects of these emotions ; which he did, as Locke observes, from 
modesty, and from respect to the Corinthians.]— Bagster. 

Chap. VIII. Ver. 1. We do you to wit. — Hammond, " Make known to 
you." 

Ver. 2. Their deep poverty abounded— That is, notwithstanding their deep 
poverty, " they have done wonders for the relief of their poor brethren." — 



492 



2 CORINTHIANS, VIII. 



I 



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53. 

b Ma. 12.44. 



c simplicity 



d Ac.11.29. 
Ro. 15.25, 
26. 



e or, gift. 

f I Co.1.5. 
I 

g 1 Co.7.6. 
h Jn.1.1. 



i Lu.9.58. 
Phi.2.6,7. 



j Re. 3. 18. 

k vrilling. 



1 lTi.6.19. 
He. 13. 16. 
Ja.2. 15,16 



m Lu.21.3. 



n Ex.16.18. 



of their joy and their deep b poverty abounded unto 
the riches of their c liberality. 

3 For to their power, I bear record, yea, and beyond 
their power they were willing of themselves ; 

4 Praying us with much entreaty that we would re- 
ceive the gift, and take upon us the fellowship d of the 
ministering to the saints. 

5 And this they did, not as we hoped, but first gave 
their own selves to the Lord, and unto us by the will 
of God. 

6 Insomuch that we desired Titus, that as he had 
begun, so he would also finish in you the same e grace 
also. 

7 Therefore, as ye abound f in every thing, in faith, 
and utterance, and knowledge, and in all diligence, 
and in vour love to us, see that ye abound in this 
grace also: 

8 1 speak not s by commandment, but by occasion of 
the forwardness of others, and to prove the sincerity 
of your love. 

9 For ye know the grace of our Lord Jesus Christ, 
that, though he was i» rich, yet for your sakes he be- 
came- i poor, that ye through his poverty might be 
jrich. 

10 And herein I give my advice : for this is expedient 
for you, who have begun before, not only to do, but 
also to be k forward a year ago. 

11 Now therefore perform i the doing of it; that as 
there was a readiness to will, so there may be a per- 
formance also out of that which ye have. 

12 For if m there be first a willing mind, it is accept- 
ed according to that a man hath, and not according 
to that he hath not. 

13 For I mean not that other men be eased, and ye 
burdened : 

14 But by an equality, that now at this time your 
abundance may be a supply for their want, that their 
abundance also may be a supply for your want : that 
there may be equality : 

15 As it is written, n He that had gathered much had 
nothing over; and he that had gathered little had no 
lack. 



Doddridge. The Macedonians were a poor, and the Corinthians a rich, peo- 
ple.— Macknight. 

Ver. 3. Beyond their power— i. e. " beyond what could have been expected 
from them."— Doddridge. 

Ver. 4. Gift.— Greek (charin) "grace," as in ver. 1, 6, &c. And take 

upon us the fellowship — i. e. assist, or take part in ministering, &c. 

Ver. 5. Not as xoe hoped— i. e. Not merely. as we hoped, but far beyond. 

Gave their own selves— That is, gave their own time and labour, as well 

as property. 

Ver. 6. Finish in you the same grace— Or " gift ;" which Doddridge thus 
paraphrases : " So he would also complete this instance of grace and liberali- 
ty among you, and finish what yet remains to be done, as to collecting the 
intended contributions." 

Ver. 7. This grcce also.— Namely, liberality. 

Ver. 8. Not by commandment.— Doddridge, " Not by (way oO command." 
See note on 1 Co. vii. ft. 

Ver. 10. Also to be forward— \. e. to do good promptly. 



2 CORINTHIANS, IX. 



493 [< 



16 But thanks be to God, which put the same earnest 
care into the heart of Titus for you. 

17 For indeed he accented the ° exhortation ; bat 
being more forward, of his own accord he went unto 
you. v 

13 And we have sent with him the p brother, whosfj 
. praise is in the gospel throughout all the churches ; 

19 And not that only, but who was also chosen ?o£ 
the churches to travel with us with this r grace, which 
is administered by us to s the glory of the same Lord, 
and declaration of your ready mind : 

20 Avoiding this, that no man should blame us m 
this abundance which is administered by us : 

21 Providing for honest t things, not only in the sight 
of the Lord, but also in the sight of men. 

22 And we have sent with them our brother, whom 
we have oftentimes proved diligent in many things, 
but now much more diligent, upon the great confi- 
dence which u / have in you. 

23 Whether any do inquire of Titus, he is my partner 
and fellow-helper concerning you : or our brethren be 
inquired of, they are the messengers v of the churches, 
and the glory of Christ. 

24 Wherefore show ye to them, and before the 
churches, the proof of your love, and of our boasting 
w on your behalf. 

CHAPTER IX. 

1 He yieldeth the reason why, though he knew their forwardness, yet he sent 
Titus and his brethren beforehand. 6 And he proceedeth in stirring them up to 
a bountiful alms, as being but a kind of sowing of seed, 10 which shall return 
a great increase to them, 13 and occasion a great sacrifice of thanksgivings 
unto God. 

FOR as touching the ministering a to the saints, it is 
superfluous for me to write to you : 
2 For I know the forwardness of your mind, for 
which I boast of you to them of Macedonia, that 



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4. 



r or, gijt. 
s c.4.15. 



t Ro. 12.17. 
Phi. 4. 8. 
lPe.2.12. 



u or, he 

hath. 



v Phi.2.25. 



wc.7.14. 



CHAP. 9. 



a c.8.4, &c 



Ver. 18. The brother— Namely, Luke the Evangelist. So Doddridge, 
Macknight, and others. 

Ver. 19. This grace — [That is, the charitable contributions for the saints in 
Judea ; respecting which Paley has some excellent remarks. There is he 
observes, a circumstance of nicety in the agreement between the two Epistles, 
which, I am convinced, the author of a forgery would not have hit upon, or 
which, if he had hit upon it, he would have set forth with more clearness. 
I The Second Epistle speaks of the Corinthians as having begun this eleemosy- 
nary business a year before, (ver. 10. ch. ix. 2.) It appears, however, from 
other texts in the Epistle, that the contribution was not yet collected, or paid ; 
for brethren 'were sent from St. Paul to Corinth, to make up their bounty." 
(ch. ix. 5.) They are urged." to perform the doing of it," (ver. 11,) " and every 
man was exhorted to give as he purposed in his heart," (ch. ix. 7.) The con- 
tribution, therefore, was in readiness, yet not received from the contributors ; 
was begun, was forward long before, yet not hitherto collected. Now this 
representation agrees with one, and only with one, supposition, namely, that 
every man had laid by in store, had already provided a fund, from which he 
was afterwards to contribute— the very case which the First Epistle authorizes 
us to suppose to have existed ; for in that Epistle, St. Paul had charged the 
Corinthians " upon the first day of the week, every one of them, to lay by in 
store as God had prospered him :" 1 Co. xvi. 2.]—Bagster. 

Ver. 22. Sent with the?n—i. e. with Luke and Titus our brother. —Dod- 
dridge supposes this other brother to be Apollos ; others, that it might be Si- 
las, Timothy, or some other ; but it is all conjecture. Which I have in you. 

—Instead of the- supplementary words "I have," Macknight supplies, "he 
hath," referring to the brother here intended. 

Ver. 23. Felloio helper. —Doddridge, "fellow-labourer." 



r= 



=* 



494 



2 CORINTHIANS, IX. 



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b c.8.24. 

c blessing. 

d or, which 
hath been 
so much, 
spoken of 
before. 

e Ps.41.l..3. 
Pr. 11.24, 
25. 

19.17. 
22.9. 
Ga.6.7,9. 

f De. 15.7,8. 



g Ex.35.5. 
Ro.12.8. 



h Phi. 4. 19. 
i Ps. 112.9. 

j Is. 55. 10. 

k Ho. 10. 12. 

1 simplici- 
ty, or, libe- 
rality. 

mc.l.U. 

4.15. 

n c.8.14. 
o Mat. 5. 16. 



Achaia was ready a year ago ; and your zeal hath pro- 
voked very many. 

3 Yet have I sent the brethren, lest our boasting of 
you should be in vain in this behalf; that, as I said, ye 
in ay be ready: 

4 Lest haply if they of Macedonia come with me, and 
find you unprepared, we (that we say not, ye) should 
be ashamed in this same confident b boasting. 

5 Therefore I thought it necessary to exhort the bre- 
thren, that they would go before unto you, and make 
up beforehand your c bounty, <i whereof ye had notice 
before, that the same might be ready, as a matter of 
bounty, and not as of covetousness. 

6 But this I say, He e which soweth sparingly shall 
reap also sparingly ; and he which soweth bountifully 
shall reap also bountifully. 

7 Every man according as he purposeth in his heart, 
so let him give; not f grudgingly, or of necessity: for 
God lovetn a cheerful s giver. 

8 And h God is able to make all grace abound toward 
you ; that ye, always having all sufficiency in all 
things, may abound to every good work. 

9 (As it is written, » He hath dispersed abroad ; he 
hath given to the poor : his righteousness remaineth 
for ever. 

10 Now he J that ministereth seed to the sower both 
minister bread for your food, and multiply your seed 
sown, and increase the fruits k of your righteous- 
ness;) 

11 Being enriched in every thing to all l bountiful- 
ness, which m causeth through us thanksgiving to 
God. 

12 For the administration of this service not only sup- 
plieth n the want of the saints, but is abundant also 
by many thanksgivings unto God ; 

13 While by the experiment of this ministration they 
glorify ° God for your professed subjection unto the 
Gospel of Christ, and for your liberal distribution unto 
them, and unto all men ; 



Chap. IX. Ver. 2. Achaia.— A province of Greece, of which Corinth was 
the capital, and Gnllio was deputy; Acts xviii. 12. — Calmet. 

Ver. 4. {That we say not, ye.)— Doddridge, (" Not to say, ye.") This 

same confident boasting. — Literally, confidence in boasting. — Macknight. 

Ver. 5. Covetousness.— Doddridge and Macknight, "extortion." 

Ver. 6. He ivhich soweth sparingly.— An evident allusion to husbandry.— 
See verse 9. Compare Prov. xi. 24. 

Ver. 8. God is able to make all grace— i e. every gift (Greek, Charts.) See 
notes on chap. vrii. ver. 4 and 6. But spiritual blessings arc not to be 
excluded. 

Ver. 10. Now he that ministereth— Doddridge, " Now may he that sup- 
plieth seed to the sower and bread tor food, supply and multiply," &c. So 
Macknight. [Properly, he who leads up the chorus, and also associates, and 
furnishes one thing after another, so that there be no want or chasm. Thus 
God, in the course of his providence, associates and connects causes and ef- 
fects ; keeps every thing in its proper place and dependence, and all upon 
himself; leads up the grand chorus of causes and effects ; provides seed to the 
hand of the sower, and gives him skill to determine the time when the earth 
should be prepared for its reception ; and finally crowns the year with his 
goodness.] —Bagster. 

Ver. 13. While by the experiment.— Doddridge, " Experience" of thU 



) 



2 CORINTHIANS, X. 



495 



14 And by their prayer for you, which long after you 
for the exceeding p grace of God in you. 

15 Thanks °> be unto God for his unsDeakable r gift. 

CHAPTER X. 

Against the false apostles, who disgraced the weakness of his person and bodDy 
presence, he setteth out the spiritual might and authority, with which he » 
armed against all adversary powers, 7 assuring them that at his coming he 
will be found as mighty in word, as he is now in writing being absent, 12 and 
withal t?xins them for reaching out themselves beyond their compass, and 
vaunting then selves into other men's labours. 

NOW I Paul myself beseech a you by the meekness 
and gentleness of Christ, who b in presence c am 
base among you, but being absent am bold toward 
you: 

2 But I beseech you, that I may not be bold when I 
am present with that confidence, wherewith d I think 
to be bold against some, which e think of us as if we 
walked according to the flesh. 

3 For though we walk in the flesh, we do not war 
after f the flesh : 

4 (For the weapons s of our h warfare are not carnal, 
but mighty i through JGod to the pulling down of 
k strong holds;) 

5 Casting down i m imaginations, and every high 
n thing that exalteth itself against the knowledge of 
God, and bringing into captivity ° every thought to 
p the obedience of Christ j 

6 And having in a readiness to revenge all disobe- 
dience, when your obedience <Us fulfilled. 

7 Do ye look on things after the outward r appear- 



A. M. cir. 

4062. 
A. D. cir. 

58. 



p c.8.l. 

» Ja.1.17. 
» Jn.3.16. 



CHAP. 10. 

a Ro.12.1. 

b or, in out- 
ward ap- 
pearance. 

c ver.lU. 

d I Co.4.21. 
c.13.2,10. 

e or, reckon' 

f Ro.8.13. 

g Ep.6.13. 
1 Th.5.8. 

h lTi.1.18. 

i or, to. 

i c. 13.3,4. 

k Je.1.10. 

1 or, rea- 
sonings. 

ml Co. 1.19. 

n Ps, 18.27. 
¥,?.. 17.24. 

O Mat. 11. 
29,30. 

p Ge.8.2l. 
Mat. 15.19 
He.4.12. 

q c.7.15. 

r Jn.7.24. 



ministration— Or "ministry." Macknight explains it, "Through the proof 

which this ministry affords, (of your conversion,) glorifying God," &c. 

Prof essed subjection. — Literally, " The subjection of your confession ;" mean- 
ing, we conceive. " an avowed," and not secret or doubtful confession. See 
Hammond and Doddridge. 

Ver. 15. His unspeakable gift. — Whitby and others understand this of the 
grace of charity bestowed on the Corinthians ; but Doddridge, and most 
evangelical expositors, refer it to the gift of Christ himself. See John in. 16. 
" Oh thou bounteous ffiver of all good, 

Thou art of all thy gifts thyself the crown : * 

Give what thou canst — without thee we are poor, 
And with thee rich, take what thou wilt away." — Cowper. 

Chap X. Ver. l. In presence base among you.—Nicephorus Calistus, 
a Greek historian of the 14th century, (lib. ii. cap. 37,) who probably com- 
bined ah the traditionary information he could collect, speaks of our apostle 
as " smti 11 of stature, stooping, and rather inclinable to crookedness ; pale 
faced, oKan elderly look, bald on the head. His eyes lively, keen, and cheer- 
ful ; shaded in part by his eyebrows, which hung a little over. His nose rather 
long, and not ungracefully bent. His beard pretty thick of hair, and of a suf- 
ficient length, and, like his locks, interspersed with gray." In the Philopa- 
tris of Lucian, Treiphon (who said he was baptized by him) calls him, in 
r.ilcule, " the big-nosed, bald-pated Galilean," who had travelled through the 
an into the third heaven. And Chrysostom, the eloquent Greek father, de- 
senbes him as " a little man, about three cubits (or four feet and a half) high. 1 ' 
And it is probable that his voice was weak, or inharmonious, which gave 
countenance to the charge of his speech or elocution being contemptible. 

Ver. 2. Which think.— Doddridge, "account." 

Ver. 3. In the flesh— \. e. in the earthly house of this tabernacle. See chap. 

v. 1,2, and notes. After — according to— the flesh— Always means in a 

carnal, worldly manner. 

Ver. 4. Not carnal.— -The gospel disowns all worldly means of propagation 
or conquest— especially such as have been improperly and falsely called holy 
wars. 

Ver. 6. And having in a readiness to revenge.— Macknight \ "Andar* 



fe=r 



rr 



~~-\ 



496 



2 CORINTHIANS, X. 



A. M. cir. 

4062. 

A. D. cir. 

53. 

s c. 13.2,3. 



t c.13.8. 



u saith he. 



v c.3.1. 



w under- 
stand it 
not. 



x Pr.26.12. 



y or, line. 



z Ro.15.20. 



a or, mag- 
nified in 
you. 



b or, rule. 



ance J If any; man trust to himself that he is Christ's, 
let him of himself think this again, that, as he is 
Christ's, even so are we Christ's. 

8 For though I should boast somewhat more of our 
^authority, which the Lord hath given us for l edifica- 
tion, and not for your destruction, I should not be 
ashamed. : 

9 That I may not seem as if I would terrify you by 
letters. 

10 For his letters, u say they, are weighty and power- 
ful ; but his bodily presence is weak, and his speech 
contemptible. 

11 Let such a one think this, that, such as we are 
in word by letters when we are absent, such will we 
be also in deed when we are present. 

12 For v we dare not make ourselves of the number, 
or compare ourselves with some that commend them- 
selves : but they measuring themselves by themselves, 
and comparing themselves among themselves, w are 
not x wise. 

13 But we will not boast of things without our mea- 
sure, but according to the measure of the y rule which 
God hath distributed to us, a measure to reach even 
unto you. 

14 For we stretch not ourselves beyond our measure, 
as though we reached not unto you : for we are come 
as far as to you also in preaching the gospel of 
Christ : 

15 Not boasting of things without our measure, that 
is, of z other men's labours; but having hope, when 
your faith is increased, that we shall be a enlarged 
by you according to our rule abundantly, 

16 To preach the gospel in the regions beyond you, 
and not to boast In another man's b line of things 
made ready to our hand. 



prepared [by our miraculous power] to punish all disobedience [as I shall do at 
Corinth] when the obedience [of such of you as are disposed to repent] is 
completed." 

Ver. 7. He is Christ's — i. e. Christ's minister. 

Ver. 8. I should not be ashamed — i. e. " by its failing me when I try it on 
the disobedient among you."— Macknight. 

Ver. 9. As if I would terrify you. — It was a dozen years, or more, before 
this, that St. Paul had smitten Elymas with blindness ; (Acts xiii. ;) and he an- 
ticipated that they might construe some of his remarks into a threat of some 
similarjcidixnent. 

Ver. 10. His letters.— Doddridge, "Epistles." So ver. 9 and 11. The epis- 
tle before us seems to have been the sixth written by Paul ; it is very possible, 

therefore, that these Corinthians might have seen two or three of them. 

Powerful— Doddridge and Macknight, " strong." 

Ver. 12. For we dare not make, &c— Doddridge, "For we presume not 
to number (Macknight, rank) ourselves with some who recommend them- 
selves ;" i.e. look only to their own supposed merits, and those of their own 
party. 

Ver. 13. Not boast of things without out measure— That is, we restrain our 
labours within the bounds prescribed to us of God. [The expressions in these 
verses appear to be agonistical, taken from the Isthmian and Olympic games. 
The measure was the length of the course; the rule ox line, was probably 
the same with the white line, which marked the boundaries of the stadium ; 
and the verbs reach unto, stretch out, &c, refer to the exertions made to win 
the race.l — Bagster. But perhaps the allusion may be to the division of the 
iand of Canaan. See Ps. Ixxviii. 55. Compare Rom. x. 18, with Ps. xix. 4. 

Ver. 15. Enlarged by you.— Doddridge, " Magnified by you." 



2 CORINTHIANS, XI. 



497 



17 But c he that glorieth, let him glory in the Lord. 

18 For not he that commendeth himself is approved, 
but d whom the Lord commendeth. 

CHAPTER XI. 

1 Out of his jealousy over the Corinthians, who seemed to make more account of 
the false apostles than of him, he entereth into a forced commendation of him- 
self, 5 of his equality with the chief apostles, 7 of his preaching the gospel to 
them freely, and without any their charge, 13 showing that he was not inferi- 
or to those deceitful workers in any legal prerogative, 23 and in the service of 
Christ, and in all kind of sufferings for his ministry, far superior. 

WOULD to God ye could bear with me a little in 
my folly : and indeed a bear with me. 

2 For I am jealous over you with godly jealousy : for 
I have espdused you* b to one husband, that I may 
present you as a chaste virgin c to Christ. 

3 But I fear, lest by any means, as the serpent 
beguiled Eve through his subtlety, so your minds 
should be corrupted from the simplicity that is in 
Christ. 

4 For if he that cometh preacheth another Jesus, 
whom we have not preached, or if ye receive another 
spirit, which ye have not received, or another d gos- 
pel, which ye have not accepted, ye might well bear 
e with him. 

5 For I suppose I f was not a whit behind the very 
chiefest apostles. 

6 But though s Ibe rude in speech, yet not h in know- 
ledge ; but we have been thoroughly made manifest 
i among you in all things. 

7 Have I committed an offence in abasing myself 
that ye might be exalted, because I have preached to 
you the gospel of God freely 1 

8 I robbed other churches, taking wages ofthem^ to 
do you service. 

9 And when I was present with you, and wanted, I 
J was chargeable to no man : for that which was lack- 
ing to me the k brethren which came from Macedonia 
supplied : and in all things I have kept myself from 
being burdensome unto you, and so will I keep my- 
self. 

10 As the truth of Christ is in me, l no man shall 
stop me of this boasting in the regions of Achaia. 

11 Wherefore? because I love you not? God 
knoweth. 

12 But what I do, that I will do, that I may cut off 



A. .Mcir. 

4082. 

A. D. eir. 

5S. 



Je.9.24. 



d Ro.2.29. 



CHAP. li. 



a or, ye do 

bear. 



b Ho.2.19, 

20. 



c Le.21.13. 
d Ga.l.7,a 

e or, with 
me. 

f 1 Co- 15.10 
c.12.11. 



g 1 Co.1.17. 

2.113. 



h Ep.3.4. 



i c.12.12. 



i Ac.18.3. 
1 Th.2.9. 



k Phi.4.10, 
15. 



1 this boast- 
ing shall 
not be 
stopped 
in me. 



Chap. XI. Ver. 2. Fori, &c.—Macknight, " Because I have betrothed you 
[by faith and holiness] to one husband, to present you [in affection and con- 
duct spotless, as] a chaste virgin to Christ." 

Ver. 5. Fori suvpose.— Doddridge, "I reckon." The same word is thus 

rendered, Rom. viii. 18. 1 was not a whit behind.— Macknight, " I am in 

nothing inferior." The very chiefest apostles— That is, Peter, James, and 

John ; see Gal. ii. 9. It is evident from this that Paul did not acknowledge the 
supremacy of Peter. 

Ver. 6. Rude.— Doddridge, "unskilful." Macknight, "unlearned." Ra~ 
phelius cites a passage from Xenophon, in which (using the same word, 

idiotes) he calls himself" a plain (or ordinary) man." Not inknowledge. — 

Paul, independent of his inspiration, had, we know, received a learned educa- 
tion under Gamaliel, (Acts xxii. 3,) and was deeply versed in Scriptural and 
Jewish learning ; but he was wilfully ignorant of the vain philosophy and 
rhetorical arts of the Greeks. See 1 Co. ii. 1—7. 



fr~ 



498 



2 CORINTHIANS, XI. 



=3 



A. M. cir. 

406'2. 
A. D. cir. 

58. 



mGal.7. 
Phi. 1. 15, 
&c. 

n Ga.2.4. 
2Pe.2.1. 
1 Jn.4.1. 
Re.2.2. 

o Phi.3.2. 
Tit. 1.10, 
11. 

p Ge.3.l,5. 
Re. 12.9. 

q Phi.3.19. 

r c.12.6,11. 

i or, suffer. 

t 1 Co. 7.12. 

u c.9.4. 

v Phi.3.3,4. 
1 Co. 4. 10. 

wlCo. 15.10 

x Ac.9.1S. 
20.23. 
21.11. 



y 1 Co. 15. 
30.. 32. 



z De.25.3. 



occasion from them m which desire occasion ; that 
wherein they glory, they may be found even as we. 

13 For sucn are false n apostles, deceitful ° workers, 
transforming themselves into the apostles of Christ. 

14 And no marvel; for Satan p himself is trans- 
formed into an angel of light. 

15 Therefore it is no great thing if his ministers also 
be transformed as the ministers of righteousness ; 
whose end <J shall be according to their works. 

16 I say again, Let no man think me a r fool ; if 
otherwise, yet as a fool s receive me. that I may boast 
myself a little. 

17 That which T speak, I speak it * not after the 
Lord, but as it were foolishly, in this confidence u of 
boasting. 

18 Seeing v that many glory after the flesh, I will 
glory also. 

19 For ye suffer fools gladly, seeing ye yourselves 
are wise. 

20 For ye suffer, if a man bring you into bondage, if 
a man devour you, if a man take of you, if a man ex- 
alt himself, if a man smite you on the face. 

21 I speak as concerning reproach, as though we 
had been weak. Howbeit whereinsoever any is bold, 
(I speak foolishly,) I am bold also. 

22 Are they Hebrews'? so am I. Are they Is- 
raelites ? so am I. Are they the seed of Abraham 1 
so am I. 

23 Are they ministers of Christ? (I speak as a fool)' 
I am more ; in w labours more abundant, in x stripes 
above measure, in prisons more frequent, in y deaths 
oft. 

24 Of the Jews five times received I forty stripes 
z save one. 



Ver. 14. For Satan himself.— Both Satan and his emissaries frequently 
transform themselves into angels of light, for the better accomplishment of 
their dark designs. Of the former there can be no doubt, and of the latter 
there are too many unhappy proofs. It is not for us, who have not the gift of 
discerning spirits, to point out individual characters ; but when men show 
more zeal to support a party than for the conversion of souls — when f hey evi- 
dence more anxiety to please their hearers than to profit them— when they aim 
to exalt themselves and debase the characters of their brethren — then, as- 
suredly, are they " false apostles and deceitful workers, whose end shall be 
according to their works." 

Ver. 16. Yet as a fool receive me.— Boasting of one's self, in the judgment 
of a great apostle, is so foolish a thing, that, when wisdom itself requires him 
to practise it, he is quite ashamed of it, and almost expects that he shall be 
taken for a fool. 

Ver. 17. I speak itnot after the Lord.— The apostle appears so jealous lest, 
by this appearance of boasting, he should bring any reproach upon the Spirit 
of inspiration, that he takes it upon himself; as if he had said, " If I seem 
guilty of vain boasting, attribute it to my own weakness only, and not to the 
Lord by whom I am inspired." 

Ver. 18. Many glory after the Jlesh.—See chap. x. 13 ; xii. 5, 6. Phil. hi. 4. 

Ver. 19. Ye suffer fools gladly, seeing ye yourselves are wise — i. e. you 
readily suffer yourselves to be made fools (as in the next verse) by other 
teachers, and why not by me? This is evidently spoken satirically, as also 
several other things in this chapter ; and this, perhaps, is what the apostle 
means by speaking foolishly, or, as it were, in jest. 

Ver. 20. For ye suffer, if a man, &c— Doddridge, " For you bear it, if," 
&c. So Macknight 

Ver. 22. Are they Hebrews?— See Phil. iii. 5. 



r 



2 CORINTHIANS, XII. 



499 



^1 
■* 

i 



25 Thrice was I beaten a with rods, once was I 
b stoned, thrice I suffered shipwreck, a c night and a 
day I have been in the deep ; 

26 In journeyings often, in perils of waters, in perils 
of robbers, in perils <* by mine own countrymen, in 
perils by the heathen, in perils in the city, in perils in 
the wilderness, in perils in the sea, in perils among 
false brethren ; 

27 In weariness and painfullness, in watchings e often, 
in f hunger and thirst, in fastings often, in cold and 
nakedness. 

28 Besides those things that are without, that which 
cometh upon me daily, the care s of all the churches. 

29 Who h is weak, and I am not weak ? who is of- 
fended, and I burn not 1 

30 If I must needs sjlory, I will i glory of the things 
which concern mine infirmities. 

31 The j. God and. Father of our Lord Jesus Christ, 
which k is blessed For evermore, knoweth l that I lie 
not, 

32 In Damascus ra the governor under Aretas the 
king kept the city of the Damascenes with a garrison, 
desirous to apprehend me : 

33 And through a window in a basket was I let 
down by the wall, and escaped his hands. 

CHAPTER XII. 

1 For commending of his aposlleship, though he might glory of his wonderful 
revelations, 9 yet he rather chooseth to glory of his infirmities, 11 blaming 
them for forcing him to this vaki boasting. 14 He promiseth to come to them 
again : but yet altogether in the affection of a father, 20 although he feareth 
he shall to his grief find many ■offenders, and public disorders there. 

IT is not expedient for me doubtless to glory. a I 
will come to visions and revelations of trie Lord. 

2 I knew a man in « Christ about c fourteen years 
ago, (whether in the body, I cannot tell ; or whether 
out of the body, I cannot tell : God knoweth ;) such 
a one caught up to the third heaven. 

3 And I knew such a man, (whether in the body, or 
out of the body, I cannot tell : God knoweth ;) 

4 How that "he was caught up into d paradise, and 
heard unspeakable words, which it is not e lawful for 
a man to utter. 

5 Of such a one will I glory: yet f of myself I will 
not glory, but in mine infirmities. 



A. M. cir. 

4062. 
A. D. cir. 

58. 



a Ac. 16.22. 
b Ac. 14.19. 
c Ac.c.27. 
d Ac. 14.5 
e Ac.20.31. 
f 1 Co.4.11. 



s Ac. 15. 36.. 
5 40. 



h 1 Co.9.22. 
i c.12.5,9,10 
j Ga.1.3. 
k Ro.9.5. 
1 lTh.2.5. 



m Ac.9.24, 

25. 



CHAP. 12. 
a ForlvnU 

b Ro.16.7. 

c A. D. 46. 
Ac.22.17. 

d Lu.23.43. 
Re.2.t. 

e or, possi- 
ble. 

f c.11.30. 
ver.9,10. 



Ver. 28 Cometh upon me.— Doddridge, " rusheth in upon me." 

Ver. 29. And I burn not— i. e. with indignation. 

Ver. 32. In Damascus Aretas the king.— [This Aretas was an Arabian 

king, and the father-in-law of Herod Antipas, upon whom he made war in 
consequencu of his having divorced his daughter. Herod applied to Tiberius 
for help, who sent Vitcllius to reduce Aretas, and to bring nim alive or dead 
to Rome. By some means or other, Vitellius delayed his operations, and in 
the mean time Tiberius died ; and it is probable, that Aretas, who was thus 
snatched from ruin, availed himself of the favourable state of things, and seized 
on Damascus, which had belonged to his ancestors.] — Bagster. 

Chap. XII. Ver. 1. I will come.— Gr. For [or therefore] I will come.— 
Macknight, "yet/'&c. 

Ver. 2. A man in Christ. — In our English idiom, "A certain Christian." 

See chap. v. 17. About fourteen years ago.—Oxxr translators, dating this 

Epistlo in A. D. 60, fix this period in A. D. 46, when Paul appears to have 
been at. Lystra ; Acts xiv. 6. But as we have fixed the date of the Epistle 
two years earlier, (viz. in 58,) this carries back the event to 44, when Dr. Ben- 
ton thinks Paul saw the trance related Acts xxii. 17, as above-mentioned. 



500 



2 CORINTHIANS, XII. 



A M.dr. 

A l>. rir. 
5s. 



f iitee.28.at 
Ga.4.H. 



h Job 2.7. 
Lu.13.U5. 



i De.3.23.. 
27. 

Ps.77.2.. 
11. 

La.3 8. 
Mat.26.44 



j ver. 5. 
k 1 Pe.4.K. 

1 &».!.* 



mLn.17.10. 
1 Co.3.7. 
Ep.3.8. 



n 1 Co.9.2. 



o ell. 5. 



p 1 Co. 10.33 
1 Th.2.a 



q your 
souls. 



6 For though I would desire to glory, I shall not be a 
fool ; for I will say the truth : but now I forbear, lest 
any man should think of me above that which he 
seeth me to be, or thathe heareth of me. 

7 And lest I should be exalted above measure 
through the abundance of the revelations, there was 
given to me a thorn s in the flesh, the h messenger of 
Satan to buffet me, lest I should be exalted above 
measure. 

, 8 For this i thing I besought the Lord thrice, that it 
might depart from me. 

9 And he Laid unto me, My grace is sufficient for 
thee: for my strength is made perfect in weakness. 
Most gladly therefore will 1 rather glory J in my infir- 
mities, that the power k of Christ may rest upon me. 

10 Therefore I take pleasure in infirmities, in re- 
proaches, in necessities, in persecutions, in distresses 
for Christ's sake : for when I arrj weak, then am I 
strong. 

1 1 I am become a fool in glorying ; ye have compel- 
led me : for I ought to have been commended of you : 
for l in nothing am I behind the very chiefest apostles, 
though m I be nothing. 

12 Truly the signs n of an apostle were wrought 
among you in all patience, in signs, and wonders, and 
mighty deeds. 

13 For what is it wherein ye were inferior to other 
churches, except it be that I ° myself was not bur- 
densome to you? forgive me this wrong. 

14 Behold, the third time I am ready to come to you ; 
and I will not be burdensome to you : for P I seek not 
yours, but you : for the children ought not to lay up 
for the parents, but the parents for the children. 

15 And I will very gladly spend and be spent for 
q you; though the more abundantly I love you, the 
less I be loved. 

16 But be it so, I did not burden you : nevertheless, 
being crafty, I caught you with guile. 

Ver. 7. A thorn in the flesh— This has been a thorn in the eyes of most 
commentators. The expression evidently means a great and painful afflic- 
tion. See Num. xxxiii. 55. Josh, xxiii. 13. A messenger of Satan.— The 

scriptures teach us to consider afflictions generally in this light. See Job i. , ii. 

Ver. 8. I besought the Lord.— From this prayer, which (as even Belsham 
admits) was offered to Jesus Christ, Dr. Pye Smith, and others, have drawn 
a forcible argument in favour of our Lord's divinity ; for surely Paul knew bet- 
ter than to pray to a mere creature, and especially for a deliverance which 
none but God could give. 

Ver. 9. Rest upon me.— Doddridge, " pitch its tent upon me." Macknight, 
" over me."-[" May overshadow me as a tent" or tabernacle, affording me 
shelter, protection, safety, refreshment, and rest.] — Bagster. 

Ver. 11. In nothing am J behind the very chiefest apostles. — Compare 
chap. xi. 5. On this passage the late Mr. Fuller remarks the near similitude 
between vices and virtues, the distinction often lying chiefly in the motive. 
Ex. gr. " A vain man speaks well of himself, and Paul speaks well of him- 
self. Thus the branches intermingle. But trace them to their respective roots, 
and there you will find them distinct. The motive in one case is the desire of 
applause ; in the other, justice to an injured character, and to tire gospel, 

which suffered in his reproaches."— Fuller's Harm. Though I be nothing 

— i. e. in myself. 

Ver. 15. For you.— Gr. " for your souls." So Doddridge. 

Ver. 16. Nevertheless, being crafty, I caught you with guile.— This is 



:.*! 



2 CORINTHIANS, XIII. 



501 



17 Did I make a gain of you by any of them whom 
I sent unto you? 

18 I desired r Titus, and with him I sent a s brother. 
Did Titus make a gain of you ? walked we not in the 
same spirit ? walked we not in the same steps ? 

19 Again, think ye that we excuse ourselves « unto 
you? we speak before God in Christ: but we do all 
things, dearly beloved, for your cdifyin-g. 

20 For I fear, lest, when u I come, I shall not find 
you such as I would, and thai I shall be found unto 
you such as ye would not : lest there be debates, en- 
vyings, wraths, strifes, backbitings, whisperings, 
swellings, tumults : 

21 And lest, when I cbme again, my God will humble 
v me among you, and that I shall bewail many which 
have sinned already, and have not repented w of the 
uncleanness and x fornication and laseiviousness 
which they have committed. 

CHAPTER XIII. 

1 He threateneth severity, and the power of his apostleship, against obstinate 
sinners. 5 And advising ihem to a trial of their taith, 7 and to a reformation 
of their sins before his coming, It he concludeth his epistle with a general ex- 
hortation and a prayer. 

THIS is the third time I am coming to you. In a the 
mouth of two or three witnesses shall every word 
be established. 

2 I told you before, and foretel you, as if I were pre- 
sent, the second time; and being absent now I write 
to them b which heretofore have sinned, and to all 
other, that, if I come again, I will not spare : 

3 Since ye seek a proof of Christ speaking in me, 
which to you- ward is not weak, but is mighty c in you. 

4 For though d he was crucified through weakness, 
yet he liveth by the power of God. For we also are 
weak e in him, but we shall live with him by the power 
of God toward you. 

5 Examine f yourselves, whether ye be in the faith ; 
prove your own selves. Know ye not your own selves, 
how that Jesus Christ = is in you s exeept ye be h re- 
probttes? 

* 6 But I trust that ye shall know that we are not re- 
pro ba ;es. 



A. M. cir. 

4062. 
A. D. cir. 

58. 



r c.7.2. 
s c.8.6. 

t c.5.12. 

u 1 Co.4.21. 
c. 13.2,10. 

v c.2.1. 

w Re.2.21. 
x lCo.5.1. 



CHAP. 13. 

a De.19.15. 

He. 10.28, 
29. 

b c.12.21. 

c 1 Co. 9. 2. 

d Phi.2.7,8. 
IPe.3.18. 

e or, with. 

f lCo.11.28. 
1 Jn.3.20, 
21. 



g Ro.8.10. 
Ga.4.19. 



h 1 Co.9.27. 
2 Ti.3.8. 



general.y considered as the objection of his adversaries, the ancients not ha- 
ving the means that we have of distinguishing such passages by means of in- 
verted commas. Macknight therefore supplies the words [they say. J The 
craft here referred to is supposed to be, that of quartering others, whom he 
sent, upon them, though he would not burden them himself: to which he re- 
plies, " Did I make a eain of you by any of them whom I sent?" Others con- 
sider this, as well as the following sentence, -as spoken interrogatively ; " Be 
ing crafty, did I take you in by guile ? Did I make a gain of you ?" &c. 

Ver. 21. Bewail many, &c. — A good pastor always grieves for the wander- 
ings of his flock. 

Chap. XIII. Ver. 1. In— Doddridge, " By"— the mouth of two or three 
witnesses.— See Num. xxxv. 30. Deut. xvii. 6, and xix. 15. 

Ver. 4. Weak in him. — Macknight, " with him ;" that is, we are weak as 
he was in the days of his flesh ; and we shall be strong, as he now is, being 
armed with his power, and mighty through his might. 

Ver. 5. Reprobates.— Doddridge, " disapproved." We know of no instance 
in Scripture in which this word is used in reference to a divine decree. We 
believe it always signifies "disapproved," or "rejected" in consequence of 
such disapprobation. See Rom. i. 28. 2 Tim. iii. 8. Titus i. 16. 



602 



2 CORINTHIANS, XIII. 



A. M. cir. 

4062 
A. D. cir. 

58. 



Pr. 21.30. 

J lTh.3.10. 
He.6.1. 

k Tit. 1.13. 

1 c.10.8. 

m ver.9. 

n Ro.12.16. 
15.5. 
Ep.4.3. 
Phi.2.2. 
1 Pe.3.8. 

o Ro. 16.16. 

p Ro. 16.24. 

q Phi.2.l. 



7 Now I pray to God that ye do no evil ; not that we 
should appear approved, but that ye should do that 
which is honest, though we be as reprobates. 

8 For i we can do nothing against the truth, but for 
ihe truth. 

9 For we are glad, when we are weak, and ye are 
strong : and this also we wish, even your J perfection. 

10 Therefore I write these things being absent, lest 
being present I should use k sharpness, according i to 
the power which the Lord hath given me to edifica- 
tion, and not to destruction. 

11 Finally, brethren, farewell. Be m perfect, be of 
good comfort, be n of one mind, live in peace; and 
the God. of love and peace shall be with you. 

12 Greet ° one another with a holy kiss. 

13 All the saints salute you. 

14 The p grace of the Lord Jesus Christ, and the love 
of God, and the c * communion of the Holy Ghost, be 
with you all. Amen. 

IF The second epistle to the Corinthians was written 
from Philippi, a city of Macedonia, by Titus and 
Lucas. 



Ver. 7. Though ivt be as reprobates— i. e. "Though we be [treated by you! 
as though we were disapproved or rejected of God." 

Ver. 9. Your perfection.— Doddridge, " Your perfect order." Macknight, 
" Your restoration." See Gal. vi. 1. 

Ver. 10. Therefore I write.— Namely, to warn and caution you. 

Ver. 11. Be of one mind.— Doddridge, "Attend to, (or mind) the same 
th i n g. " So Mackn igh t. 

Ver. 14. The grace— Doddridge," favour." The benediction which con- 
cludes this Epistle—" The grace of the Lord Jesus," &c, is generally, and we 
think, justly, considered as a conclusive proof of the divinity and personality 
of the Holy Trinity— or sacred Three in One. 



CONCLUDING REMARKS ON 2 CORINTHIANS. 

TThe most remarkable circumstance, observes Mr. Scott, m this Epistle is, 
the confidence of the Apostle in the goodness of his cause, and in the power 
of God to bear him out in it. Opposed, as he then was, by a powerful and sa- 
gacious party, whose authority, reputation, and interest, were deeply con- 
cerned, and who were ready to seize on every thing that could discredit him. 
it is wonderful to hear him so firmly insist upon his apostolical authority, and 
so unreservedly appeal to the miraculous powers which he had exercised and 
conferred -at Corinth. So far from shrinking from the contest, as afraid of 
some discovery being made, unfavourable to him and the common cause, he! 
with great modesty and meekness indeed, but with equal boldness and deci- 
sion, expressly declares, that his opposers and despisers were the ministers of 
Satan, and menaces them with miraculous judgments, when as many of their 
deluded hearers had been brought to repentance and re-established in the 
faith, as proper means could in a reasonable time effect. It is inconceivable 
that a stronger internal testimony, not only of integrity, but of divine inspira- 
tion, can exist. Had there been any thing of imposture among the Christians, 
it was next to impossible but such a conduct must have occasioned a disclo- 
sure of it. Of the effects produced by this latter epistle we have no circum 
stantial account ; for the journey which St. Paul took to Corinth, after he had 
written it, is mentioned by St. Luke only in few words, (Ac. xx. 2, 3.) We 
know, however, that St. Paul was there after he had written Ibis Epistle; 
that the contributions for the poor brethren at Jerusalem were brought to him 
from different parts to that city, (Ro. xv. 26 ;) and that, after remaining there 
several months, he sent salutations from some of the principal members of 
that church, by whom he must have been greatly respected, to the church of 
Rome, (Ro. xvi. 22, 23.) From this time we hear no more of the false teacher 
and his parly; and when Clement of Rome wrote his epistle to the Corin- 
thians, St. Paul was considered by them as a divine apostle, to whose autho- 
rity he might appeal without fear of contradiction. The false teacher, there- 
fore, must either have been silenced by St. Paul, by virtue of his apostolical 



a-c": 



GAL ATI AN S, I. 



503 



=8 



powers, and by an act of severity, which he had threatened, (2 Co. xm. 2, 3 ;) 
or this adversary of the apostle had at that time voluntarily quitted the place. 
Whichever was the cause, the effect produced must operate as a confirma- 
tion of our faith, and as a proof of St. Paul's divine mission.]— Bagster. 



THE EPISTLE OF PAUL THE APOSTLE TO THE 

GALATIANS. 



[The Galatians, or Gallograecians, were the descendants of Gauls, who mi- 
grated from their own country, and after a series of disasters, got possesion 
of a large district in Asia Minor, from them called Galatia. (Pausanias. Attic. 
c. iv.) They are mentioned by historians as a tall and valiant people, who 
went nearly naked, and used for arms only a buckler and sword ; and the im- 
petuosity of their attack is said to have been irresistible. Their religion, be- 
fore their conversion, was extremely corrupt and superstitious ; they are said to 
have worshipped the mother of the gods, under the name of Adgisfis ; and to 
have offered human sacrifices of the prisoners they took in war. Though they 
spoke the Greek language, in common with almost all the inhabitants of Asia 
Minor, yet it appears from Jerotne that they retained their original Gaulish 
language, even so late as the fifth century. Christianity appears to have been 
first planted in these regions by St. Paul himself, (ch. i. 6. iv. 13. ;) who visited 
the churches at least twice in that country, (Acts xvi. 6. xviii. 23.) It is evi- 
dent that this Epistle was written soon after their reception of the Gospel, as 
he complains of their speedy apostacy from his doctrine, (ch. i. 6. ;) and as 
there is no notice of his second journey into that country, it has been sup- 
posed, with much probability, that it was written soon after his first, and con- 
sequently about A. D. 52 or 53. It appears, that soon after the Apostle had 
left them, some Judaizing teachers intruded themselves into the churches ; 
drawing them off from the true Gospel, to depend on ceremonial observances, 
and to the vain endeavour of " establishing their own righteousness."]— Bag- 
ster. 



CHAPTER I. 

6 He wondereth that they have so soon left him and the gospel, 8 and accurseth 
those that preach any other gospel than he did. 11 He learned the gospel not 
of men, but of (Jod : 13 and showeth what he was before his calling, 17 and 
what he did presently after it. 

PAUL, an apostle, (not of men, neither by man, but 
a by Jesus Christ, and God the Father, who b raised 
him from the dead :) 

2 And all the brethren which are w r ith me, unto the 
churches of c Galatia : 

3 Grace d be to you and peace from God the Father, 
and from our Lord Jesus Christ, 

4 Who gave e himself for our sins, that he might de- 



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CHAP. 1. 

a Ac.9.6,15. 

b Ac.2.24. 

c Ac. 16.6. 
1S:23. 

d Ro.1.7, 
&c 

e Jn.t0.17, 
18. 
Tit.2.14. 



Chap. I. Ver. 1. Not of men, neither ly man— i. e. not from (any society 

of) men, neither appointed by (any particular) man, but, &c. Macknight. 

Who raised him.— This circumstance is very properly introduced, because 
it was part of the apostolic office to be a witness of Christ's resurrection. 
Acts i. 22. 

Ver. 2. And all the brethren— Particularly ministers and persons inspired, 

including, probably, Luke, Silas, and Timothy. Churches of Galatia.— 

Galatia was a province of the lesser Asia, which was first evangelized by the 
labours of St. Paul ; who, passing through it in the latter part of A. D. 50, 
was received with much acceptance, and there planted several churches. 
The churches of Galatia, like most of the first Christian churches, were com- 
posed both of Jews and Gentiles ; and it was the former part, probably, that 
first listened to the legal doctrine, which made the rite of circumcision, and 
conformity to the Mosaic laws, nedessary to salvation. The great object of 
th» Epistle coincides with that of the Epistle to the Romans, as it respects 
Uw ground of our justification, which in both is declared to be by grace alone, 



504 



GALATIANS, I. 




f Jn.17.14. 
g Un.2.16. 
h Ro.8.27. 
i c.5.4,7,8. 
j 2CO.I1.4. 

k 2 Co.2.17. 
c 5.10,12. 

1 1 Co. 16.22. 

m De.4.2. 
Re.2il8. 

n2Co.12.19. 
1 Th.2.4. 

o Ja.4.4. 

p 1 Co.15.1 
..3. 

q Ep.3.3. 

r Ac.8.1.3. 
9.1,2. 
26.9. 

s equal in 
years. 

t Ac.22.3. 
Phi. 3. 6. 

u Ma.7.5.. 
13. 

v Is.49.1. 
Je.1.5. 
Ac. 13.2. 
22.14,15. 
Ro.1.1. 

w 2 Co. 4. 6. 

x Ac. 9. 15. 

y 2Co.5.16. 



liver us f from this present evil s world, according h to 
the will of God and our Father : 

5 To whom be glory for ever and ever. Amen. 

6 I marvel that ye are so soon removed i from him 
that called you into the grace of Christ unto another 
gospel : 

7 Which J is not another; but there be some that 
trouble you, and would pervert k the gospel of Christ. 

8 But though we, or an angel from heaven, preach 
any other gospel unto you than that which we have 
preached unto you, let l him be accursed. 

9 As we said before, so sav I now again, If any man 
preach any other m gospel unto you than that ye have 
received, Jet him be accursed. 

10 For do I now persuade men, or God ? or do I seek 
to D please men 1 for if I yet pleased men, I should not 
be the servant of Christ. 

11 But I certify you, brethren, that the gospel which 
was preached of me is not after man. 

12 For p I neither received it of man, neither was I 
taught it, but by the revelation <* of Jesus Christ. 

13 For ye have heard of my conversation in time past 
in the Jews' religion, how that beyond measure I per- 
secuted the church T of God, and wasted it : 

14 And profited in the Jews' religion above many 
my * equals in mine own nation, being * more exceed- 
ingly zealous of the traditions u of my fathers. 

15 But when it pleased God, v who separated me from 
my mother's womb, and called me by his grace, 

16 To reveal w his Son in me, that x I might preach 
him among the heathen; immediately I conferred not 
with flesh arid > r blood : 

17 Neither went I up to Jerusalem to them which were 
apostles before me ; but I went into Arabia, and re- 
turned again unto Damascus. 



Ver. 6. So soon. — If there were but four years between Paul's two visits to 
Galatia, and this Epistle was written in the interim, it should seem their apos- 
tacy must have been within a year or two after their conversion. 

Ver. 7. Which is not anothei — i. e. which, in fact, is no gospel at all, 
though substituted for that of Jesus. 

Ver. 8, 9. Accursed— Gr. anathema. See note on 1 Cor. xvi 22. 

Ver. 10. Do I now persuade men, or God?—i. e. "Do I endeavour to in 
gratiate myself with men, or to approve myself to God ?"— Doddridge. See 
Acts xii. 12. " Having made Blastus their friend :" i. e. ingratiated themselves 
with him. The same word as here used. 

Ver. 11. Not after— Or " according to" man— i. e. not of human invention 
or authority. See on ver. 1. 

Ver. 14. Profited.— Doddridge, " made proficiency." 

Ver. 16. Among the heathen.— See Acts ix. 15, and note. Not with 

flesh and blood— \. e. neither with his own feelings, nor with any of his 
friends. 

Ver. 17. I went into Arabia— That is, after a few days spent in Damascus. 
But this journey is not mentioned in the Acts, and was probably more for re- 
tirement than public labour. How long he stopped there is unknown ; perhaps 
little more than a year, and from thence he returned to Damascus, where he 
finished the three years mentioned in ver. 18, and was then obliged to fly. See 
2 Cor. xi. 32, 33. [Arabia is an extensive country of western Asia, lying be- 
tween the Persian Gulf on the east, and the Red sea on the west, the Indian 
ocean on the south, and Syria on the north. It is generally divided into 
three parts— Arabia Felix, Arabia Petraea.and Arabia Deserta. The former is 
surrounded on three sides by the Persian gulf, Indian ocean, and Red sea, be- 
ing bounded on the north by Arabia Petraea, the capital of which was Petra, 



GAL ATI AN S, II. 



IS Then z after three years I a went up to Jerusalem 
to see Peter, and abode with him fifteen days. 

19 But other of the apostles saw 1 none, save James 
b the Lord's brother. 

20 Now the things which I write unto you, behold, 
before God, I lie not. 

21 Afterwards I c came into the regions of Syria and 
Cilicia ; 

22 And was unknown by face unto the churches <* of 
Judea which were in Christ: 

23 But they had heard e only, That he which perse- 
cuted us in times past now preacheth the faith which 
once he destroyed. 

24 And they glorified f God in me. 

CHAPTER II. 

I He showeth when le went up again to Jerusalem, and for what purpose : 
3 and that Titus wab not circumcised : 11 and that he resisted Peter, and tokl 
him the reason, 14 why he aud other, being Jews, do believe in Christ to be 
justified by faith, and not by works: 23 and that they live not in sin, who are 
so justified. 

THEN fourteen years a after I went up again to Jeru- 
salem with Barnabas, and took Titus with me also. 

2 And I went up by revelation, and communicated 
unto them that gospel which I preach among the Gen- 
tiles, but b privately to them which were of reputa- 
tion, lest by any means I c should run, or had run, 
in vain. 

3 But neither Titus, who was with me, being a Greek, 
was compelled to be circumcised: 

4 And that because of false d brethren unawares 
brought in, who came in privily to spy out our liberty 
e which we have in Christ Jesus, that they might bring 
us into f bondage : 

5 To whom we gave place by subjection, no, not for 
an hour; that the truth of the gospel might continue 
with you. 

6 But of those who seemed ° to be somewhat, what- 
soever they were, it maketh no matter to me : God 
h accepteth no man's person : for they who seemed 
to be somewhat in conference added nothing to me: 



505 III 

N 



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4056. 

A. D. cir. 

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z Ac.9.26. 



a or, re- 
lumed. 



b Ma.6.3. 
c Ac. 9. 30. 
d lTh.2.14. 

e Ac. £..35,26 

lTi.L.13. 
16. 



f Ac.21.19, 
20. 



CHAP. 2. 



a Ac. 15.2, 
&c. 

b or, seve- 
rally. 

c Phi.2.16. 



d Ac. 15.1, 

24. 



e e.5.1,13. 

f 2Co.ll.20. 
c.4,3,9. 



g e.6.& 



h Ac. 10.34. 
Ro.2.11. 



and which has Egypt on the west, and Palestine and Arabia Deserta on the 
north; which latter has the mountains of Trachoniles on the west, the Eu- 
phrates on the east, and Syria on the north, and from its vicinity to Damas- 
cus, was probably the Arabia to which St. Paul retired.]— Bagster. 

Ver. 23. Once he dcstroyed.—Doddridge, " ravaged ;" i. e. persecuted. See 
Acts ix. 21. 

Chap. II. Ver. 1. Fourteen years after. — Referring to the same era as in 
ver. 18, namely, his conversion. So Doddridge and Macknight. Supposing 
his conversion to have been in A. D. 36, this would bring us to the year 50. 
[This journey appears evidently to refer to that which the Apostle took to Je- 
rusalem about the question of circumcision, mentioned in Ac. xv. 2, &c. 
These years, says Whitby, must be reckoned from the time of his conversion 
mentioned here, (chap. i. 18,) which took place A. D. 35, (or 33,) his journey 
to Peter was A. D. 38, (or 36,) and then between that and the council of Je- 
rusalem, assembled A. D. 49, (or 52,) will be 14 intervening years.] — Bagster. 

Ver. 2. By revelation — i. e. by divine intimation but privately. — Mean- 
ing, perhaps, not individually: but apart from the other brethren. Lest J 

should run — That is, labour — in vain. — He means, lest he should not main- 
tain the harmony or unanimity which he desired. 

Ver. 4. Unawares brought in. — Macknight, "secretly introduced." 

Ver. 6. Seemed (Gr. were esteemed) to be somewhat. — Doddridge, "ap- 
peared to be considerable," or " of reputation ;" the same word as in ver. 2. 



13" 



506 



GALATIANS, II. 



1. M. cir. 

4056. 

A. D. cir. 

52L 



i 1TI<.2.4. 
1 Ti.2.7. 



j Mat. 16. 18 
fcp.2.20. 



t Re 1.5. 
12.3.6. 

\ Ac. 11.30. 
Ro. 15.25. 

m Ac. 15.35. 

n Ac. 11.3. 

o ver.5. 

p lTi.5.20. 

q Ep.2.3,12. 



r Ac.13.38, 
39. 
Ro.3.20. 



b Ro.5.1. 
c.3. 11,24. 



t Ps. 1432. 
He.7.18, 
19. 



u 1 Jn.3.9, 
10. 



v Ro.7.4,10 

8.2. 



wRo.6.ll, 
14. 
2 Co.5.15. 



7 But contrariwise, when they saw that the gospel zi 
the uncircumcision was committed unto i me, as the 
gospel of the circumcision was unto Peter ; 

8 (For he that wrought effectually in Peter to tfcfcj 
apostleship of the circumcision, the same was mighty 
in me toward the Gentiles :) 

9 And when James, Cephas, and John, who seemed 
to be J pillars, perceived the grace k that was given 
unto me, they gave to me and Barnabas the r.ght 
hands of fellowship ; that we should go unto the hea- 
then, and they unto the circumcision. 

10 Only they would that we should remember the 
poor ; the same which I i also was forward to do. 

11 But when Peter was come to m Antioch, I with- 
stc d him to the face, because he was to be blamed. 

12 For before that certain came from James, he did 
eat n with the Gentiles : but when they were come, he 
withdrew and separated himself, fearing them which 
were of the circumcision. 

! 13 vlnd the other Jews dissembled likewise with him ; 
insomuch that Barnabas also was carried away with 
their dissimulation. 

14 But when I saw that they walked not uprightly 
according to the truth ° of the gospel, I said unto Pe- 
ter p before them all, If thou, being a Jew, livest after 
the manner of Gentiles, and not as do the Jews, w T hy 
compellest thou the Gentiles to live as do the Jew*? 1 

15 We who are Jews by nature, and not sinners <J of 
the Gentiles, 

16 Knowing that r a man is not justified by the works 
of the law, but by the faith s of Jesus Christ, even we 
have believed in Jesus Christ, that we might be justi- 
fied by the faith of Christ, and not by the works of the 
law: for t by the works of the law shall no flesh be 
justified. 

17 But if, while we seek to be justified by Christ, v\^ 
u ourselves also are found sinners, is therefore Christ 
the minister of sin? God forbid. 

18 For if I build again the things which I destroyed, 
I make myself a transgressor. 

19 For I v through the law am dead to the law, that 
I might live w unto God. 



God accepteth no man's person.— See Rom. ii. 11. Added nothing 



unto me — i. e. said nothing in reply 



7. Contrariwise.— Doddridge, 



on the contrary. 



■The cir cum- 



-Macknight, "I opposed him personally. 1 ' It 



Ver, 
cision — i. e. the Jews. 

Ver. 11. I withstood, &c. 
would seem that Paul did not regard Peter as infallible. 

Ver. 12. Fearing them, which iverc of the circumcision.— What Peter did 
was evidently not from difference of opinion, but from want of firmness ; and 
his dissembling was the more dangerous to the peace and unity of the church, 
because, that, when he deserted, ''the other Jews dissembled with him- and 
even Barnabas was drawn aside 11 by his example. 

Ver. 18. If I build, again, the things which I destroyed— i. e. If I should 
encourage sin, which is a violation of the law, for the destruction and sup- 
pression of which I labour, then, indeed, should " I build again, 1 ' &t*. 

Ver. 19. I through the law, &c— That is, " the more I consider its nature 
and tenor, the more I am convinced of the impossibility of justification by it." 
See Doddridge. 



If— - 



GALATIANS, III. 



507 



20 I am crucified x with Christ : nevertheless I live ; 
yet not I, but Christ liveth in > T me : and the life which] 
I now live in the flesh I live by the faith of the Son of 
God. who loved me, and gave himself z for me. 

21 1 do not frustrate the grace of God : for if * right- 
eousness come by the law, then Christ is dead in vain. 

CHAPTER III. 

1 He asketh what moved them to leave the faith, and hang upon the law ? 6 They 
that believe are justified, 9 and blessed with Abraham. 10 And this he show- 
edi by many reasons. 

O FOOLISH a Galatians, who b hath bewitched 
you, that ye should not obey the truth, before 
whose eyes Jesus Christ hath been evidently set forth, 
crucified, among you ? v 

2 This only would I learn of you, Received c ye the 
Spirit by the works of the law, or a by the hearing of 
faith 1 

3 Are ye so foolish 1 having e begun in the Spirit, are 
ye now made perfect by f the flesh 1 

4 Have ye suffered s so many things in h vain"? if it 
be yet in vain. 

5 He therefore that ministereth i to you the Spirit, 
and worketh miracles among you, doeth he it by the 
works of the law, or by the hearing of faith ? 

6 Even as Abraham j believed God, and it was k ac- 
counted to him for righteousness. 

7 Know ye therefore that they which are of faith, the 
same are the children i of Abraham. 

8 And the scripture, foreseeing that God would 
justify m the heathen through faith, preached before 
the gospel unto Abraham, saying, u In thee shall all 
nations be blessed. 

9 So then ° they which be of faith are blessed with 
faithful Abraham. 

10 For as many as are of the works of the law are 
under the curse : for it is written, P Cursed is every 
one that continueth not in all things which are writ- 
ten in the book of the law to do them. 

11 But that no man is justified by the law in the 
sight of God, it is evident : for, The ^ just shall live 
by faith. 

12 And the law r is not of faith : but, The s man that 
doeth them shall live in them. 

13 Christ t hath redeemed us from the curse of the 
law, being made a curse for us : for it is written, 
u Cursed is every one that hangeth on a tree : 



A. M. cir. 

4058. 
A. D. cir. 

52. 

x c.5.24. 
6.14. 

y lTh.5.10. 
1 Pe.4.2. 

i Jn.10.ll. 
Ep.5.2. 

a He. 7.11. 



CHAP. 3. 

a Mat.7.26. 
b c.5.7. 
c Ep.1.13. 

d Ro.10.17. 

e c.4.9. 

f He.9.10. 

g or, great 

h 2Jri.8. 

i 2Co.3.S. 

j Ge. 15.6. 

k or, im- 
puted. 

1 Jn.8.39. 
Ro.4.11.. 
16. 

m ver.22. 

n Ge.12.3. 
22.18. 

Ac.3.25. 

o c.4.23. 
p De.27.26. 
q Hab.2.4. 

r Ro. 10.5,6. 

s Le.18.5. 
Eze.29.11. 

t 2 Co. 5. 21. 
c.4& 

u De.2l.23. 



I 



Chap. III. Ver. 1. O foolish Galatians.— Doddridge, "thoughtless"— 
Who hath bewitched you ? — Doddridge " enchanted you?" Macknight, 
" deceived you?" The latter remarks, that it alludes to the deceptions of jug- 
glers, who impose upon the weak and credulous, by dazzling their sight with 
the rapidity of their motions. 

Ver. 3. Are ye now made perfect.— Macknight, " Ye now make your- 
selves perfect." — (The Gr. verb is in the middle voice.) To desert the vivifying 
spirit of Christianity for the mere "carcass of dead piety," (which was all 
that was now left of the ritual law,) was, as Paul expresses it, to begin in 
the spirit, and seek to finish and perfect themselves by thefiesh. 

Ver. 4. So many. — This seems to refer to the reproach and persecution 
they had suffered for Christ. 

Ver. 11. The just shall live by faith. — Compare Hab. ii. 4. with Heb. 
x. 38. 



508 



GALATIANS, II i. 



A. M. c:r. 

4056. 
A. D. cir. 
52. 



v Ro.4.9,16 

r Is. 44.3. 
Eze.36.27. 
Joel 2. 23, 
29. 

x or, testa- 
ment 

y Ge. 12.3,7. 
17.7. 

z Ex. 12.40, 
41. 

a Ro. 4.14. 

b Ro.5.20. 

c ver.16. 

d Ac.7.53. 
He.2.2. 

e Ex.20.19.. 
22.* 

De.5.22.. 
31. 

f De.6.4. 

g Mut. 5. 17. 

h c.2.21. 

i Ro.3.9, 
19,23. 

j Ro.4.11, 
12,16. 

k Col. 2. 17. 
He. 9.9, 10. 



14 That/ the blessing of Abraham might come on 
the Gentiles through Jesus Christ ; that we might 
receive the promise w of the Spirit through faith. 

15 Brethren, I sr)eak after the manner of men; 
Though it be but a man's * covenant, yet if it be con- 
firmed, no man disannulled, or addeth thereto. 

16 Now to y Abraham and his seed were the pro- 
mises made. He saith not, And to seeds, as of many ; 
but as of one, And to thy seed, which is Christ. 

17 And this I say, that the covenant, that was con 
firmed before of God in Christ, the law, which z was 
four hundred and thirty years after, cannot disannul, 
that it should make the promise of Hone effect. 

18 For if a the inheritance be of the law, it is no 
more of promise: but God gave it to Abraham by 
promise. 

19 Wherefore then serveth the law ? b It was added 
because of transgressions, till the seed c should come 
to whom the promise was made ; and it was ordain- 
ed by angels d in the hand e of a mediator. 

20 Now a mediator is not a mediator of one, but God 
f is one. 

21 Is the law then against s the promises of God? 
God forbid : for if h there had been a law given which 
could have given life, verily righteousness should 
have been by the law. 

22 But the scripture hath concluded all i under sin, 
that the promise J by faith of Jesus Christ might be 
given to them that believe. 

23 But before faith came, we were kept under the 
law, shut up unto the faith which should afterwards 
be revealed. 

24 Wherefore the law k was our schoolmaster to 
bring us unto Christ, that we might be justified by 
faith. 



Ver. 15. A man's covenant.— We have remarked repeatedly, that the same 
word in Greek signifies both covenant and testament ; but we think the for- 
mer term agrees best here. 

Ver. 16. He saith not. And to seeds, as of many— \. e. the word seed is not 
here used in the plural sense, but in the singular, as in Gen. iii. 15 ; iv. 25 , 
xvi. 12, &c. Which— Macknight, "Who." 

Ver. 20. A mediator is not a mediator of one. — The very name not only 
implies two parties, but also a difference between them. The Jews could not 
come into the presence of God, but through the medium of Moses : nor car. 
we entertain communion with God, but through the incarnation of our Saviour 
Christ. (Heb. x. 20.) 

Ver. 22. Hath concluded all under sin.— Doddridge and Macknight, 
" Hatvi shut up [as criminals] allunder [the condemnation of) sin. r ' 

Ver. 23. Kept under — shut up, &c. — May not this refer to the subjection of 
children to their father's slave, in the character of a pedagogue? May not the 
servant have had the authority of confining a child, when he should prove re- 
fractory, and neglect his lesson? see next verse. 

Ver. 24. Our schoolmaster.— Gr. "Pedagogue." So next verse. The 
Roman ladies, it seems, in the earliest and best times, used themselves to 
educate their children ; but as times degenerated, this was intrusted to the 
servants and public schools. A slave, whose office it was to conduct the 
children to the public schools, and to assist them in learning their first Ie.sj.-oDS, 
was on that account called a pedagogue, (the very word here used.) (D'/lr- 
naijs Priv. Life of the Rom. ch. v::.; Such is the office of the Mosaic law. 
The moral law shows us that we are sinners, and need a Saviour ; the cere- 
monial law leads us to the cross to receive instruction. 



GALATIANS, IV. 



509 



fl 



25 But after that faith is come, we are no longer 
under a schoolmaster. 

26 For ye arj all the children i ov God hy faith in 
Christ Jesus. 

27 For m as many of you as have been baptized into 
Christ have put on Christ. 

23 There is n neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female: for 
ye are all one in Christ Jesus. 

29 And if ye be Christ's, then ° are ye Abraham's 
seed, and heirs p according to the promise. 

CHAPTER IV. 

1 We were under the law till Christ came, as the heir is under his guardian till 
he be of age. 5 But Christ freed us from the law : 7 therefore we are servants 
no longer to it. 14 He remembered i their good will to him, and his to them, 
22 and slioweth that we are the sons of Abraham by the freewoman. 

NOW I say, That the heir, as long as he is a child, 
differeth nothing from a servant, though he be 
lord of all; 

2 But is under tutors and governors until the time 
appointed of the father. 

3 Even so we, when we were children, were in bond- 
age under the a elements of the world : 

4 But when the fulness of the time was com«, God 
sent forth his Son, made of a. woman, made under 
the law, 

5 To redeem them that were under the law, that we 
might receive the adoption of sons. 

6 And because ye are sons, God hath sent forth the 
Spirit b of his Son into your hearts, crying, Abba, 
Father. 

7 Wherefore thou art no more a servant, but a son ; 
and if a son, then an heir of God through Christ. 

8 Howbeit then, when ye knew not God, ye did ser- 
vice unto them which by nature are no gods. 

9 But now, after that ye have known God, or lather 



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CHAP. 4. 



a or, rudi' 
rnents. 
Cof.2.8,20 



b Ro.8.15, 
17. 



Ver. 25. No long er under a schoolmaster— [. e. of so interior a character : 
God has now committed us to the instruction of his own Son. 

Ver. 27. Put on Christ.— All who are baptized put on thereby the profes- 
sion of Christianity. Mr. Locke says, that by their putting on Christ, it is 
implied, " that to God now looking on them, there appears nothing but 
Christ. They are (as it were) covered all over with him, as a man is with 
the clothes he has put on." Hence, in the next verse, it is said they are all one 
in Christ Jesus, as if they were but that one [mystical] person. 

Ver. 28. Onein Christ Jesus.— ' Christians of different ranks and nations 
are here said to be one in Christ ; and 1 Cor. iii. 3, he that planteth and he 
that watereth are one; i. e. they have the same affections and designs ; they 
are united to accomplish the same object." — Stuart. 

Chap. IV. Ver. 1. From a servant.— The Greek idoulos) properly signifies a , 
" slave."— — Though he be lord— That is, though he is entitled so to be when 
of age. 

Ver. 3. Elements.— Doddridge, "worldly elements ;" i. e. the more carnal 
part of religion — rites and ceremonies. So in verse 9. 

Ver. 4. God sent forth his Son.— This certainly implies his prior existence 
in the bosom of the Father. See John i. 18. 

Ver. 6. Abba, Father.— The learned Selden quotes a passage from the Jew- 
ish Gcmara, to prove that slaves were never allowed to address their masters 
under this title. 

Ver. 8. Ye did service.— Doddridge, "were in bondage." Macknight, 
"Ye served as slaves." — —No gods—i. e. either mere idols of wood and 
stone, or, at best, the celestial luminaries. 

Ver. 9. KnoionofGod—i.e. acknowledged and distinguished by him. — - 
Hoio turn ye again?- -But these had never been under the yoke before; 
l u - - — 



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c or, back. 



d or, rudi- 
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e 1 Co.2.3. 



f 2Sa.19.27. 

Mal.2.7. 



g Mat. 10.40 



h or, what 
was. 



i Rol0.2. 
j or, us. 
k 1 Co.15.5S 

1 lCo.4.15. 



ra or, I am 

perplexed 
for you. 



are known of God, how turn ye c again to the weak 
and beggarly d elements, whereun.o ye desire again 
to be in bondage? 

10 Ye observe days, and months, and times, and 
years. 

11 I am afraid of you, lest I have bestowed upon you 
labour in vain. 

12 Brethren, I beseech you, be as I am ; for I am as 
ye are: ye have not injured me at all. 

13 Ye know how through e infirmity of the flesh I 
preached the gospel unto you at the first. 

14 And my temptation which was in my flesh ye 
despised not, nor rejected ; but received me as an an- 
gel f of God, even as s Christ Jesus. 

15 h Where is then the blessedness ye spake of? for 
I bear you record, that, if it had been possible, ye 
would have plucked out your own eyes r and have 
given them to me. 

16 Am I therefore become your enemy, because I tell 
you the truth ? 

17 They zealously affect you, but i not well ; yea, 
they would exclude J you, that ye might affect them. 

18 B*U it is good to be zealously affected always k in 
a good thing, and not only when I am present with 
you. 

19 My i little children, of whom I travail in birth 
again until Christ be formed in you, 

20 I desire to be present with you now, and to change 
my voice; for m I stand in doubt of you. 



howYhen can he say, turn back to the weak and beggarly elements? &c. 
Perhaps the omission of the article the in the translation would remove all dif- 
ficulty, thus : — " How turn ye again to weak and beggarly elements ?" meaning 
a religion of mere rites and ceremonies ; for the ceremonies of Judaism, abstract- 
ed from all reference to the Messiah, are no less " weak and beggarly" than 
those of Paganism. This agrees with the sense given of this passage by most 
commentators. 

Ver. 10. Ye observe days, and months. — This is generally supposed to refer 
to the Jewish festivals ; but Archbishop Potter understands it in reference to 
the lucky and unlucky days of the superstitious Greeks and Romans. It does 
not. however, appear, that any attempt was made to draw the Galalians back 
to Paganism. 

Ver. 12. For I am.— This verb is wrong supplied. Doddridge, Macknight, 
and most modern translators, supply the past tense — " I ivas as ye are." 

Ver. 14. My temptation in my Jlesh.— The thorn in his flesh ; 

2 Cor. xii. 7. 

Ver. 15. The blessedness ye spake of— That is, the happiness trjey professed 
to enjoy under his ministry. 

Ver. 17. They zealously affect you—i. e. "they profess great attachment." 

Compare 2 Cor. xi. 2. But not. well—i. e. not truly. They loould exclude 

you.— Margin, Us. So read both some MS. and printed copies, and it is 
thought to be the true reading by Doddridge, Macknight, and others. 

Ver. 20. I desire— Doddridge, "I could wsh"— to be present vnth you, 
and to change my voice— i. e. " to change trie tone of my language toward 

you." See Macknight. For I stand in doubt of you.— Margin, " I am 

perplexed ;" i. e. what to think of you. The late Mr. Fuller justly remarks, 
that the apostle speaks in much more tolerant and gentle language to the 
Romans, (Rom. xiv. 5,) because he is there addressing himself to Jewish con- 
verts, who had been educated in the observance of those festivals, and who 
might innocently observe them, though not now bound to do so; but bore h& 
is addressing Gentile converts, who had never been in subjection to the law Of 
Moses, nor were by any law. Christian or Mo-aical, required so to be: but 
they had been besot by certain Judaizing teachers, who drew them into the 
observance of the Jewish festivals, which were now becoming obsolete, even 



GAL ATI AN S, IV. 



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q 1 Co.10.11 


r or, testa- 
merits. 


s Sina. 


1 De.^.2. 


u or, is in 


the same 
rank with 


v He. 12.22. 
Re.21.2, 
10. 


wis. 54. 1. 


x Ac.3.25. 
c.3.29. 


y Ge.21.9. 


z J n.lo. 19. 



21 Tell me, ye that desire to be under the law, do ye 
not hear the law'? 

22 For it is written, that Abraham had two sons, 
the one n by a bondmaid, the other ° by a free- 
woman. 

23 But he who icas of the p bondwoman was born af- 
ter the flesh ; but he of the freewoman was by pro- 
mise. 

24 Which things are an <J allegory : for these are the 
two r covenants; the one from the mount s t Sinai, 
which gendereth to bondage, which is Agar. 

25 For this Agar is mount Sinai in Arabia, and 
u answereth to Jerusalem which now is, and is in 
bondage with her children. 

26 But Jerusalem v which is above is free, which is 
the mother of us all. 

27 For it is written, w Rejoice, thou barren that bear- 
est not ; break forth and cry, thou that travailest not : 
for the desolate hath many more children than she 
which hath a husband. 

23 Now x we, brethren, as Isaac was, are the child- 
ren of promise. 

29 But as then he y that was born after the flesh 
persecuted him that was born after the Spirit, even so 
' it is now. 



to the Jews themselves ; and he was jealous, lest by this compliance, they 
should be drawn under the yoke of circumcision, and the whole Jewish law. 
He remonstrates with them, therefore, on returning to mere ritual services, 
which, though originally instituted by God, were now no more acceptable to 
him, when placed in opposition to the gospel, than the rites of pagan super- 
stition. 

Ver. 21 . Do ye not hear the lata ?— i. e. hear it read in your public assem- 
blies. 

V.t. 24.— Which thing's are an allegory. — Doddridge, "may be allego- 
rized ;" but Macknight prefers the common version. There is some difficulty, 
however, in the translation of this and the next verse. Doddridge, to avoid 
the absurdity of saying (as our version does,) "This Sinai is Agar— for this 
Agar is Sinai," would render the illative particle (gar) as an expletive — "I 
say." Mr. Parkhurst (Lex. in Agar, 2d edit.) reads and points this passage 
thus :— " The one .... which genderethto bondage, which is Agar, (for this 
Agar means mount Sinai in Arabia,) and answereth," &c. He adds, from 
Busching, that Hagar is, in Arabic, a rock. N.B. Hagar and Agar are the 
same word, as pronounced with or without an aspirate. " An allegory (says 
Dr. Macknight) is, when persons or events present, or near at hand, with 
their qualities and circumstances, are considered as types, or representa- 
tions, of persons and events more remote, to which they have a resemblance. 
Of this kind, were the histories of some persons and events recorded in the 

Old Testament For the qualities and circumstances of these persons 

were, it seems, so ordered by God, as to be apt representations of such future 
persons and events, as God intended should attract the attention of mankind." 
Ver. 25. Ansioereth to Jerusalem — Or, is in the same rank with. That is, 
says Bp. Fell, in the same order or Jile, suppose in this manner: 

Covenant by Moses. Covenant by Christ. 

Bondage. Liberty. 

Hagar. Sarah. 

Ishmael. Isaac. 

Law in Sinai. Gospel from heaven. 

Jerusalem that now is. Jerusalem above. 

Jews, circumcised. Christians, baptized. 

Ver. 27. Than she which hath a husband. — Doddridge, " than her who 
had," &c. This must be applied to Hagar if the other is to Sarah ; but it can 
be only as an accommodation. 

Ver. 29. He that was born, &c— i. e. the carnal world persecut? the spi- 
ritual. 



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a Ep.6.14. 

b Jn.8.32,36 
Ro.6.13. 
Ac. 15. 10, 

c Ro.9.31, 

32. 

d He. 12.15. 
e Ro.8.25. 

f 2 Ti.4.8. 

g 1 Co.7.19. 

h lTh.1.3. 

Ja.2.18.. 
22. 

i or, drive, 
you back. 

j Mat. 13.33 
1 Co. 5. 6. 



L 



Ver. 30. Cast out the bondwoman— i. e. in the allegorical sense, the law, 
as a covenant, &c. See Gen. xxi. 10. 

Chap. V. Ver. 2. Behold, I Paul.—'' This place (says Martin Luther) is, 
as it were, a touchstone, whereby we may most certainly and freely judge or 
all doctrines, works, religions, and ceremonies of all men. Whosoever 
teacheth that there is any thing necessary to salvation (whether they he Pa- 
pists, Turks, Jews, or sectaries) besides faith in Christ ; or shall devise any 
work or religion, or observe any rule, tradition, or ceremony v, hatsoever, with 
this opinion, that by such things they shall obtain forgiveness of sins, right- 
eousness, and everlasting life ; they shall hear in this place the sentence of the 
Holy Ghost pronounced against them by the apostle, that Christ profiteth 
them nothing. Seeing Paul durst give this sentence against the law and cir- 
cumcision, which were ordained of God himself, what durst he not do against 
the chaff and the dross of men's traditions ?" 

Ver. 4. Christ is become of no effect. — Dr. P. Smith, "Ye are nullified 
from Christ; i. e. he is to you as if lie had not existed ; ye are totally sepa- 
rated from him." 

Ver. 6. But faith tohich worketh by love.—" The faith (saith Robert Han) 
to which the Scriptures attach such momentous consequence*, and ascribe 
such glorious exploits, is a practical habit, which, like every other, is strength- 
ened and increased by continual exercise. It is nourished by meditation, by 
prayer, and by the devout perusal of the Scriptures: and the light which it 
diffuse.-* becomes stronger and clearer by an uninterrupted converse with its 
object, and a faithful compliance with its dictates ; as, on the contrary, it is 
measured and obscured by whatever wounds the conscience, or impairs the 
purity and spirituality of the mind." 

Ver. 7. Who did hinder you. — The original expression, according to Dodd- 
ridge, is Olympic, in reference to the races, and alludes to someone " coming 
across the course while a person is running," and so "stopping," or "driving 
him back," as the Margin is. 

Ver. 8. Him that calleth yon.— If this expression he referred to " effectual 
calling," which is the work of God, it must be ascribed to the Author of all 
good, as Rom. viii. 30. But if it be understood of the ministerial instrument, 
then it must refer to Paul only, as in chap. i. 6. 



30 Nevertheless what saith a the scripture ? Cast 
out the bondwoman and her son : for the son of the I 
bondwoman shall not be heir with the son of the 
freewoman. 

31 So then, brethren, we are not children of the 
bondwoman, but of the free. 

CHAPTER V. 

1 He moveth them to stand in their liberty, 3 and not to observe circumcision : 
13 but rather love, which is the sum of the law. 19 He reckoneih up the 
works of the flesh, 22 and the fruits of the Spirit, 25 and exhorieth to walk in 
the Spirit. \ 

STAND a fast therefore in the h liberty wherewith 
Christ hath made us free, and be not entangled 
again with the yoke of bondage. 

2 Behold, I Paul say unto you, that if ye be circum- 
cised, Christ shall profit you nothing. 

3 For I testify again to every man that is circum- 
cised, that he is a debtor to do the whole law. 

4 Christ is become of no effect c unto you, whosoever 
of you are justified by the law; ye are fallen d from 
grace. 

5 For we through the Spirit wait e for the hope of 
righteousness f by faith. 

6 For in Jesus Christ .leither s circumcision avail- 
eth any thing, nor uncircumcision ; but faith which 
h worketh by love. 

7 Ye did run well ; who did i hinder you that yu 
should not obey the truth ? 

8 This persuasion cometh not of him that calletn you. 

9 A little. J leaven leaveneth the whole lump. 



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10 I have confidence in you through the Lord, that 
ye will be none otherwise minded: but he that 
troubleth you shall bear k his judgment, whosoever 
he be. 

11 And I, brethren, if I yet preach circumcision, why 
do I yet suffer i persecution? then is the offence m of 
the cross ceased. 

12 I would they were even cut off which trouble you. 

13 For, brethren, ye have been called unto liberty: 
only use not n liberty for an occasion to the flesh, but 
by love ° serve one another. 

14 For all the law is fulfilled in one word, even in 
this ; p Thou shalt love thy neighbour as thyself. 

15 Bat if ye bite and devour one another, take heed 
that ye be not consumed one of another. 

16 This I say then, Walk q in the Spirit, and r ye 
shall not fulfil the lust of the flesh. 

17 For s the flesh lusteth against the Spirit, and the 
Spirit against the flesh : and these are contrary l the 
one to the other: so that u ye cannot do the things 
that ye would. 

18 But if v ye be led of the Spirit, ye are not under the 
law. 

19 Now the works of the flesh w are manifest, which 
are these ; Adultery, fornication, uncleanness, las- 
civiousness, 

20 Idolatry, witchcraft, hatred, variance, emulations, 
wrath, strife, seditions, heresies, 

21 Envyings, murders, drunkenness, revellings, and 
such like: of the which I tell you before, as I have 
also told you in time past, that they which do such 
things shall not inherit the kingdom of God. 

22 But the fruit. x of the Spirit is love, joy, peace, 
long-suffering, gentleness, goodness, faith, 

23 Meekness, temperance : against >' such there is no 
law. 

24 And thev that are Christ's have crucified the flesh 
with the z affections and lusts. 

25 If a we live in the Spirit, let us also walk in the 

Spirit. a Ro.8.4,5. 

Ver. 10. Shall bear his judgment— i. e. receive his just punishment. See 
verse 12. 

Ver. 11. If I yet preach circumcision.— This is supposed to be an objection 
of one of his opponents, who perhaps had heard him assert the divine origin 
of circumcision, which he certainly did not deny: but if they thought him the 
advocate for circumcision, 'why persecute him ? 

Ver. 12. I would they were even cut off— That is, from the church. 

Ver. 13. For an. occasion to the flesh— ThdX is, as an excuse for sin. See 
ver. 16 ; also 1 Peter ii. 16. 

Ver. 14. All the law is fulfilled in one word.— See Mat. vii. 12. 

Ver. 16. Ye shall not fulfil. —See Rom. viii. 5. But the Margin reads impe- 
ratively — " Fulfil ye not," which is to the same effect. 

Ver. 17. The . flesh lusteth, &c— Doddridge, " Hath desires contrary to," 
&c. Compare Rom. vii. 14, &c. 

Ver. 13. If ye be led of the Spirit.— Compare R.m. viii. 14. 

Ver. 20. 'Witchcraft.— Macknight, "Sorcery." Heresies.— See Titus 

iii. 10. 

Ver. 21. Revellings. — (Gr. Kornoi.) i. e. festive or convivial meetings, in 
honour of Comus. I tell you before. Sec— Macknight, "forewarn you," &c. 

Ver. 25. If we live in the Spirit — i.e. " If we are spiritually alive." See 
ver. 16, 



m 1 Co 1.23. 

n 1 Co. 8. 9. 
1 Pe.2.16. 

o 1 Jn.3.18. 

p Le.19.18. 
Mat.22. 
39,40. 
Ja.2.8. 

q Ro.8.1,4, 
13- 

r ox, fulfil 
not. 

s Ro.7.21.. 
23. 

t Ro.8.6,7. 

u Ro.7.15, 
19. 

v Ro.6.14. 

8.2. 

wMat.15.19 
Ep.5.3..6. 
Col.3.5,6. 
Re.22.15. 

x Jn.15.5. 
Ep.5.9. 

y lTi.1.9. 



z or, pas- 
sions. 



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CHAP. 6. 

a or, al- 
though. 



b Ja. 5. 19,20 

c Ro.15.1. 

d 2 Co. 13.5. 

e Pr.14.14. 

f lCo.9.U 
..14. 

g Job 4. 8 
Pr.22.8 
Ho.8.7. 

h Pr. 11.18. 
Ja.3.18. 

i 1 Co. 15. 58 



j He. 10.36. 
Re. 2. 10. 



k Ec.9.10. 

1 Mat. 5. 43. 
Tit.3.8. 

ml Jn.3.14. 



11 Phi.3.3.7, 
8. 

or, where- 
by. 

p c.2.20. 



26 Let b us not be desirous of vain glory, provoking 
one another, envying one another. 

CHAPTER VI. 

1 He moveth tham to deal mildly with a brother that hath slipped, 2 and to bear 
one another's burden : 6 to be liberal to their teachers, 9 and not weary of 
well doing. 12 He showeth what they intend that preach circumcision. 
14 He glorieth in nothing, save in the cross of Christ. 

BRETHREN, a if a man be overtaken in a fault, 
ye which are spiritual, restore bsuch a one in the 
spirit of meekness ; considering thyself, lest thou also 
be tempted. 

2 Bear c ye one another's burdens, and^so fulfil the 
law of Christ. 

3 For if a man think himself to be something, when 
he is nothing, he deceiveth himself. 

4 But let every man prove d his own work, and then 
shall he have rejoicing in himself e alone, arid not in 
another. 

5 For every man shall bear his own burden. 

6 Let/ him that is taught in the word communicate 
unto him that teacheth in all good things. 

7 Be not deceived ; God is not mocked : for whatso- 
ever a man soweth, that shall he also reap. 

8 For he that soweth to his s flesh shall of the flesh 
reap corruption ; but he that soweth to the » Spirit 
shall of the Spirit reap life everlasting. 

9 And let ius not be weary in well doing : for in due 
season we shall reap, J if we faint not. 

10 As we have therefore k opportunity, let us do good 
unto all 1 men, especially unto them m who are of the 
household of faith. 

11 Ye see how large a letter I have written unto you 
with mine own hand. 

12 As many as desire to make a fair show in the 
flesh, they constrain you to be circumcised ; only 
lest they should suffer persecution for the cross of 
Christ. 

13 For neither they themselves who are circumcised 
keep the law ; but desire to have you circumcised, 
that they may glory in your flesh. 

14 But n God forbid that I should glory, save in the 
cross of our Lord Jesus Christ, ° by whom the world 
is crucified p unto me, and I unto the world. 



Chap. VI. Ver. 1. Brethren if.— Marg. "Although." But Doddridge and 

Macknight adhere to the text. Ye which are spiritual. — Those who live 

and walk in the Spirit ; as in verse 25 of the preceding chapter. Restore 

such a one.— The allusion, according to Doddridge, is to restoring to its 
right place a dislocated limb. 

Ver. 5. For every rnan shall bear his own burden — That is, every one 
shall be answerable for his own conduct. — Doddridge and Macknight. 

Ver. 7. Whatsoever a man soioeth, &c— See 2 Cor. ix. 6. 

Ver. 11. Ye see how large a letter.— Whitby, Doddridge, and others, ren- 
der it, " With what large letters" — alluding to the size of the characters : 
but the sense of our authorized version is adopted and justified by Beza, 
hardner, Paley, and Macknight ; for his writing in large and ugly characters 
could afford no proof of his affection to thern. Paul was in the habit of em- 
ploying an amanuensis, (see Rom. xvi. 22,) only himself adding the salu- 
tation, as we see in the close of his first epistle to the Corinthians and the 
second to theThessalonians ; but in this case he evidently wrote the whole, 
and meant this to be considered as a mark of his attention and respect for 
them. 



GALATIANS, VI. (315 



15 For <J in Christ Jesus neither circumcision availeth 
any thing, nor uncircumcision, but a r new creature. 

16 And as many as walk according to this rule, 
peace 8 be on them, and mercy, and upon the Israel of 
God. 

1 7 From henceforth let no man trouble me : for * I 
bear in my body the marks of the Lord Jesus. 

IS Brethren, the u grace of our Lord Jesus Christ be 
with your spirit. Amen. 
IF Unto the Galatians written from Rome. 



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5i 

q C.5.6. 

r 2Co.5.17. 

s Ps. 125.5. 

t Col. 1.21. 

u 2 Ti.4.22 
Phi 1.25. 



Ver. 15. Neither circumcision, &c— See l Cor. vii. 19 ; Gal. v. 6. 

Ver. 17. The marks of the Lord Jesus — That is, the scars of the wounds 
which he had received in Christ's cause. 

Subscription— Written from Rome. — It is generally agreed that these 
words were not written hy St. Paul. See Foley's Hor. Paul. ch. xv. 

CONCLUDING REMARKS ON GALATIANS. 

Galatia was situated hetween Phrygia on the south, Pamphylia and Bithy- 
nia on the north, and Pontus on the east. 

St. Paul had heard, that since his departure from Galatia, corrupt opinions 
had got in amongst them about the necessary observations of the legal rites, 
induced by several impostors who had crept into that church, and who endea- 
voured to undermine the doctrine St. Paul had there established, by vilifying 
his person, slighting him as an apostle, and as not to be compared with Peter, 
James, and John, who had familiarly conversed with the Lord Jesus Christ 
in the days of his flesh, and been immediately deputed by Him. In this epis- 
tle, therefore, he reproves them with severity, that they had been so soon led 
out of the right way wherein he had instructed them, and had so easily suf- 
fered themselves to be imposed upon by the crafty artifices of seducers. He 
vindicates the honour of the apostolic office, and shows that he '"id received 
his commission immediately from Christ, and that he cam' not oehind the 
very chief of those apostles. — Cave, Antiq. Apos. 1676. 



THE EPISTLE OF PAVL THE APOSTLE TO THE 

EPHESIANS. 



[" Although," says Dr. Paley, " it does not appear to have been ever dis- 
puted, that the Epistle before us was written by St. Paul, yet it is well known 
that a doubt has long been entertained concerning the persons to whom it was 
addressed. The question is founded on some ambiguity in the external evi- 
dence. Marcion, a heretic of the second century, as quoted by Tertullian, a 
father in the beginning of the third, calls it the Epistle to the Laodiceans. From 
what we know of Marcion, his judgment is little to be relied on ; nor is it per- 
fectly clear that Marcion was rightly understood by Tertullian. . . The name, 
in Ephesus, in the first verse, upon which word singly depends the proof that 
the Epistle was written to the Ephesians, is not read in all the manuscripts ex- 
tant I admit, however, that the external evidence preponderates with a ma- 
nifest excess on the side of the received reading." The same learned writer 
then proceeds to argue, from internal evidence, that the Epistle could hardly 
be written to a people with whom the Apostle resided three years ; there being 
no allusion or appeal, as in other epistles, to what had passed when he resided 
among them. — " It has been said," says Macknight, "that if this Epistle was 
directed to the Ephesians, it is difficult to understand how the Apostle content- 
ed himself with giving them a general salutation, without mentioning any of | 
his numerous friends and acquaintance, with whom he had been intimate 
during his long residence at Ephesus. But the answer is, . . . there are no parti- 
cular salutations in the epistles to the Galatians, the Philippians, the Thessalo- 
nians, and to Titus, because to have sent particular salutations to individuals, 
in churches where the Apostle was so generally and intimately acquainted . . . 
might have offended those who were neglected, . . . and to have mentioned every 
person of note in those churches, would have taken up too much room. In 
j writing to the Romans, the case was different. The Apostle was personally 
1 1 unknown to most of them . . . and therefore he could, . . . without offence to the 



ff'i 



516 



EPHESIANS. I. 



rest, take particular notice of all his acquaintance." As, therefore, " the ex- 
ternal evidence preponderates with a manifest excess in favour of the received 
reading," which is not contradicted by its internal evidence ; and as Dr. Paley 
appears to be mistaken in supposing that the word E'phesus was wanting in 
any man iscript extant, (see Bishop Middleton on the Greek article, p. 510,) we 
are fully justified in regarding this Epistle as written to the Ephesians. The 
gospel was first preached in the celebrated but licentious city of Ephesus by 
St. Paul, with the most abundant success ; and such was the Apostle's con- 
cern for their spiritual welfare, that he did not leave them till three years after- 
wards ; and on his return from Macedonia and Achaia to Jerusalem, he sent 
for the elders of the church to meet him at Miletus, where he took an affec- 
tionate leave of them, and delivered to them a most solemn charge. (Acts 
viii. 19—21 ; xix ; xx. 17 — 33.) Some years after, he wrote this Epistle from 
Rome, as stated in the subscription, during his first imprisonment in that city, 
(chap. iii. I; iv. 1; vi. 20,) and, from his not expressing any hopes of a speedy 
release, probably in the early part of it, about A. D. 61; — to establish them in the 
great doctrines of the Gospel, to guard them against errors, to excite them to a 
holy conversation, and to animate them in their Christian warfare.l— Bagster. 
Grotius has remarked of this Epistle, that it expresses the grand matters* 
of which it treats, in words more sublime than are to be found in any human 
tongue. 



\ 



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CHAP. 1. 
Ro.\.7. 

Ac.c.19, 
20. 

Col. 1.2. 

Ga.1.3. 
Tit.1.4. 

e 2 Co. 1.3. 
lPe.1.3. 

f ar,things. 
He. 9.23. 

g 1 Pe.1.2. 

h Lu.1.75. 

Col. 1.22. 



CHAPTER I. 



4 he treateth of 
xnd proper fouqj 



1 After the salutation, 3 and thanksgiving for the Ephesians, 
our election, 6 and adoption by grace, 11 which is the true 
tain of man's salvation. 13 And because the height of tliis mystery cannot 
be easily attained unto, 16 he prayeih that they may come 13 to the full 
knowledge, and 20 possession thereof in Christ 

T3AUL, an apostle of Jesus Christ by the will of 
-** God, to the a saints which are at b Ephesus, and to 
the faithful c in Christ Jesus : 

2 Grace d be to you, and peace, from God our Father, 
andyV-om the Lord Jesus Christ. 

3 Blessed e be the God and Father of our Lord Jesus 
Christ, who hath blessed us with all spiritual blessings 
in heavenly (places in Christ: 

4 According as he hath chosen s us in him before the 
foundation of the world, that we should be "holy ana 
without blame before him in love : 



Chap. I. Ver. 1. To the saints which are at Ephesus— Of the authenticity 
of this Epistle there is no doubt : but, so early as the second century, Marc inn, 
a well known heretic, asserted, that some copies for Ephesus, read Laodicea; 
and some such copies still exist, though the great majority, both of copies and 
versions, read Ephesus. This doubt has been revived in modern times by 
Grotius and Mill, and the arguments on that side are collected and enforced 
by Paley. (Horae Paul. chap. vi. No. 1.) On the other hand, Lardner and t 
Macknight have no less ably defended the present reading. An abstract of 
the evidence on both sides may be seen in Home's invaluable Introduction-; 
where it is also remarked, that some ancient copies left a blank for the name, 
as if it had been a circular intended to be sent to different churches ; and as 
Paul was in prison when he wrote this, it is not impossible that he might have 
a copy taken with a blank inscription, to be sent to Laodicea also. One thing 
slrikes us forcibly, that though here is no allusion to the circumstances whi n 
occurred while he was at Ephesus, the affectionate .language in which he 
speaks of the Ephesians well agrees with his known attachment to them, and 
with th°ir pious character ; whereas of that in Laodicea, we know little to its 

advantage. See Col. ii. 1; iv. 1C. Rev. iii. 14. And to the faithful.— Some. 

understand this as implying, that this Epistle was addressed, not to the church 
at Ephesus only, but to all believers, and favours the idea of copies having 
been sent to Laodicea, and perhaps other churches ; and this also will account 
for the Epistle having no allusion in it to any circumstances peculiar to the 
Ephesians. 

Ver. 3. In heavenly places.— Margin and Doddridge, " heavenly (things ;") 
but Macknight preserves "places;" understanding thereby the Christian 
church, which our Lord repeatedly calls " the kingdom of heaven." (Mat. 
xiii. 24, 31, 33, (fee.) Beza understands it, however, of heaven itself, and the 
blessings there laid up, as in Col. i. 5. 

Ver. I. According as he hath chosen. — We do not think it necessary here to 



EPHES1ANS, I. 



517 



5 Having predestinated ius unto the adoption of 
J children by Jesus Christ to himself, according to the 
good k pleasure of his will. 

6 To the praise i of the glory of his grace, wherein he 
hath made us accepted in ra the beloved. 

7 In whon\ n we have redemption through his blood, 
the forgiveness of sins, according to the riches of his 
grace; . „ . 

8 Wherein he hath abounded toward us in all wisdom 
and prudence; 

9 Having made known unto us the mystery of his 
will, according to his good pleasure which he hath 
purposed in himself •. 

10 That in the dispensation of the fulness of timer, he 
might gather together in one all things in Christ, both 
which are in p heaven, and which are on earth; even 
in him r 

11 In whom also we have obtained an <J inheritance, 
being predestinated according to the purpose of him 
who worketh all things after the counsel of his own 
will : 

12 That we should be to the praise of his glory, who 
first r trusted in Christ. 

13 In whom ye also trusted, after that ye heard s the 
word of truth, the gospel of your salvation : in whom 
also after that ye believed, ye were sealed t with that 
holy Spirit of promise, 

14 Which is the earnest u of our inheritance until the 
redemption v of the purchased w possession, unto the 
x praise of his glory. 

15 Wherefore I also, after I heard of your faith in the 
Lord Jesus, and love unto all the saints, 



A. M. cir. 

40G5. 

A. 1). cir. 

61. 



i Ro.8.2S, 
30. 

J Jn.1.12. 

k Lu.12.3i 

1 1 Pe.2.9. 

mlPe.2.5. 

n He.9.12. 
1 Pel.18. 
19. 

o 2 Til. 9. 

p the hea- 
vens. 

q Ac.20.3i. 
r or, hoped. 
s Ro.10.17. 
t 2 Co. 1.22. 
u 2 Co. 5.5. 
v Ro.8.23. 
w Ac. 20. 28. 
x ver. 6, 12. 



enter into the doctrine of divine decrees ; thus far appears to ns obvious, both 
from the Scriptures and common sense : if God is that infinite, eternal, and 
unchangeable Being we are accustomed to believe, whatever he does in the 
course of infinite duration, he must always have intended to do ; and if he 
constituted his only begotten Son to be the Head and Saviour of his people 
before the foundation of the world, he must also have then chosen and appoint- 
ed them to be the members of his church (or mystical body) and the subjects 
of his kingdom. But it is important for us always to bear in mind the great end 
and object of this appointment ; namely, that they should " be holy and with- 
out blame before him in love." It is, therefore, a contradiction in terms, as 
well as an error in fact, to pretend that the doctrine, that men are predestinated 
to holiness, has in itself a tendency to lead them to licentiousness. 

Ver. 9. The mystery of his to ill— Seems to refer to the calling of the Gen- 
tiles—a mystery long kept secret, and, when revealed, but slowly understood. 
See Rom. xi. 25 ; xvi. 25. 

Ver. 10. In the dispensation of the fulness of times.— Namely, in the gospel. 

Gal. iv. 4. In heaven (Gr. " the heavens") .... and on earth. — By this, 

Locke, and others, understand the Jews and Gentiles. (See Mat. xxi. 43.) 
Whitby, Doddridge, &c, " Angels and men." We understand the expression 
to mean, that all persons or things chosen in Christ, should be brought into 
actual union and communion with him. See Col. i. 20. 

Ver. 12. Who first trusted.— -This is generally explained of the Jews, and, 
we p-esume, justly. See Luke ii. 25, 33. 

Vet 13. Sealed with that Holy Spirit.— See Rom. viii. 1—16, also 2 Co. 
i. 22. 

Ver. 11. Redemption of the purchased possession.— The "purchased pos- 
session" is the church, Acts xx. 28 ; and the redemption here spoken of. that 
final one of" the redemption of the body." Rom. viii. 23. 

Ver. 15. After I heard. — St. Paul not having been at Ephesus for five or six 
years, had made anxious inquiries after their welfare, and rejoiced in the re 
poi ts which he received. 



|L pu 



44 






518 



EPHESIANS, II. 



II 



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4065. 

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61. 

y Jn.20.17. 
z CoLl.9. 

a or, for 

the ac- 
know- 
ledgment, 

3 .e.42.7. 

5.4.4. 

tf s 3.16. 

e Ps.110. 3. 

f the might 
of his 
power. 

g Ac.2.24, 
33. 

b Phi.2.9. 
Col. 2. 10. 

i Ps.8.6. 

Mat.28.18 

j 1 Co. 12. 12 
Col. 1. 18, 
24. 



CHAP. 2. 

% Jn.5.24. 
Col.2.13. 

b Ac. 19.35. 

c c.6.12. 

d Col.3.6. 

e 1 Pe.4.3. 

f wills. 

g Ps.51.5. 



i 



16 Cease not to give thanks for you, making mention 
of you in my prayers ; 

17 That the God y of our Lord Jesus Christ, the Fa- 
ther of glory, may give unto you the spirit of z wisdom 
and revelation a in the knowledge of him : 

18 The eyes b of your understanding being enlighten- 
ed ; that ye may Know what is the hope c of his call- 
ing, and what the riches d of the glory of his inherit- 
ance in the saints. 

19 And what is trie exceeding greatness of his pow- 
er e to us- ward who believe, according to the working 
f of his mighty power, 

20 Which he wrought in Christ, when he braised him 
from the dead, and set Kim. at his own right hand in 
the heavenly places, # 

21 Far h above all principality, and power, and might, 
and dominion, and every name that is named, not only 
in this world, but also in that which is to come : 

22 And hath put > all things under his feet, and gave 
him to be the head over all things to the church, 

23 < Which is his jbody, the fulness of him that filleth 
all in all. 

CHAPTER II. 

1 By comparing what we were by 3 nature, with what we are 5 by grace, 
10 he declareth that we are made for good works, and 13 being brought near 
by Christ, should not live as 11 Gentiles, and 12 foreigners in time past, but as 
19 citizens with the saints, and the family of God. 

AND you ^hath he quickened, who were dead in 
trespasses and sins j 

2 Wherein b in time past ye walked according to the 
course of this world, according to the prince c of the 
power of the air, the spirit that now worketh in the 
children d of disobedience : 

3 Among whom also we e all had our conversation in 
times past in the lusts of our flesh, fulfilling the f de- 
sires of the flesh and of the mind ; and were by 
ture the children of wrath, even as others. 



s na- 



Ver. 18. The eyes of your understanding being enlightened.— Doddridge, 
[and that he would give you to have] " the eyes of your understanding en- 
lightened." 

Ver. 19. The exceeding greatness, &c— Bishop Pearson notices the great 

beauty and emphasis of this passage. Mighty -power.— Doddridge, " Power 

of his might." 

Ver. 23. That filleth all in all.— Doddridge, " all [personsl in all places." 
See Col. ii. 9. Chandler thinks here is an allusion to the famous statue of 
Diana ; who, according to St. Jerome, was considered as the nurse, supporter, 
and life of all living creatures. 

Chap. II. Ver. 1. And you hath he quickened.— By the words. " hath he 
quickened," being put by our translators in Italic, we are warned that they are 
not in the original of this passage, but supplied from some other verse, which 
in this case may be from the preceding chapter, wherewith, no doubt, it is in- 
timately connected ; as from verse 20. God raised Christ from the dead, and 
set him at his own right hand : so also " hath he quickened you," who 
were spiritually dead — " dead in trespasses and sins :" and, upon the whole, 
we think with Doddridge, that this is the most natural supplement, corres- 
ponding, as it does, with verse9 6 and 7 following. Chandler and Mack- 
night, however, take the supplement from the verse immediately preceding i 
"And you hath he filled;" namely, from the fulness which is in Christ. 
John i. 14, 16. This also is a good and pertinent sense, though we prefer the 
former. 

Ver. 2. Prince of the power of the air.— Satan, who is a captive prince 
and reitms within his prison. See Jude 6. 

Ver 3 Desires— Gr. " Wills." 



EPHESIANS, II. 



£19 



4 But God, who is rich in mercy, for his great love 
wherewith he loved us, 

5 Even hwhen we were dead in sins, hath quickened 
us together with Christ ; (by i grace jye are saved ;) 

6 And hath raised ^us up together, and made us sit 
together in heavenly places in Christ Jesus : 

7 That in the ages to come he might show the ex- 
ceeding riches of his grace in his kindness l toward us 
through Christ Jesus. 

8 For by grace m are ye saved through n faith ; and 
that not ° of yourselves : it is the gift of God : 

9 Not of works, lest any man should boast. 

10 For we are his workmanship, created in Christ Je- 
sus unto good works, which p God hath before ^ ordain- 
ed that we should walk in them. 

11 Wherefore remember, that ye being, in time past 
Gentiles in the flesh, who are called Uncircumcision 
by that which is called the Circumcision in the flesh 
made by hands^; 

12 That at that time ye were without Christ, being 
aliens from the commonwealth of Israel, and stran- 
gers from the covenants of promise, having no hope, 
and without God in the world: 

13 But now in Christ Jesus ye who sometimes were 
far off are made nigh by the blood r of Christ. 

14 For he s is our peace, who hath made both tone, 
and hath broken down the middle wall of partition 
between us; 

15 Having abolished u in his flesh the enmity, even 
the law of commandments contained in ordinances ; 
for to make in himself of twain one new man, so 
making peace; 

16 And that he might reconcile v both unto God in one 
body by the cross, having slain the enmity w thereby : 

17 And came and preached peace to you x which were 
afar off, and to them that were nigh. 

18 For through >' him we both have access by one 
Spirit unto the Father. • 

19 Now therefore ye are no more strangers and fo- 



A. M. cir. 

4065! 

A. D. cir. 

61. 

h Ro. 5.6,8, 
1U. 

i oy whose. 

) Ru.3.24. 

k Col 2.12. 

1 Tit.3.4. 

m2Ti.l.9. 

n Ro.4.16. 



o Jn.6.44, 
65. 



p c.1.4. 

q or, pre- 
pared. 

r Ha 9. 12 

s Mi. 5. 5. 

t Jn.10.16 

Ga.3.28. 

u Col.2.14. 

v Col.l.2P.. 

22. 



\v or, in 
hims.il/. 

x Ac.2.39. 

y Jn.14.6. 
lPe.3.18. 



Ver. 8. And that not, &c. — The gift of God here spoken of is salvation. 

Ver. 10. God hath before ordained.—"' Ordained to good works," and new- 
created, expressly to enable us to perform them ! Will any man after this say 
that the doctrines of grace are unfriendly to good works? Marg. and Dodd- 
ridge, "prepared us." The former sense, if not here, is plainly expressed 
in verse 4 of chap. i. ; and the latter is thus expressed in the 10th article of the 
Church of England : "We have no moral power to do good works, pleasant 
and acceptable to God, without the grace of God by Christ preventing [i. e. 
going beforel us, that we may have a good will, and working with us when 
we have that good will." That want of ability to do right, which springs 
from a depraved will, or bad disposition, does not excuse men from their obli- 
gations to do ri^ht ; because, the more disinclined men are to do their duty, the 
more culpable they are. 

Ver. 12. Having no hope—i. e. no well-grounded hope. Without God. 

— Gr. Atheists. 

Ver. 14. He is our peace, &c— That is, who hath reconciled both Jews and 
Gentiles to himself and to each other; " and hath broken down the middle 
wall of partition ;" alluding to the wall that separated the two courts of the 
Jews and Gentiles in the temple. " Having abolished in (or by) his flesh, 
the law of the commandments contained in (the Mosaic) ordinances ; to 
make in himself of twain, one new man; that is, to form by the union of 
i Jews and Gentries, one mystic body, even the Christian church. 



520 



EPHESIANS, III. 



A. M. cir. 
- 4065. 
A. D. cir. 
61. 

z He. 12.22, 
23. 

a c.3.15. 

b 1 Co.3.9, 
10. 

c Mat. 16 IS 
Re.2t.i4. 

d Is.28 16. 

i I Co.3,17. 
2 Co.6. 16. 

f 1 Pe.2.4,5. 



CHAP. 3. 

a Col. 1.25. 

b Ro.12.3. 

c Ga.1.12. 

d or, a lit- 
tle before. 

e c.1.9. 

f Mat.13.17 
Ro. 16.25. 
1 Pe.1.10 
..12. 

g Is. 43.13. 
c.1.19 

h 1 Co.15.9. 



reigners, but fellow-citizens z with the saints, and of 
the household a of God; 

20 And are built b upon the c foundation of the apos- 
tles and prophets, Jesus Christ himself being the chief 
d corner stone ; 

21 In whom all the building fitly framed together 
groweth unto a holy e temple in the Lord : 

22 In whom ye also are builded f together for a habi- 
tation of God through the Spirit. 

CHAPTER III. 

5 The hidden mystery, 6 that the Gentiles should he saved, 3 was made known 
to Paul by :^velation : 8 and to him was that grace given, that 9 he ehotJa 
preach it. 13 He desi"eth them not to faint for his tribulation, 14 andprayeib 
19 that they may perceive the great love of Christ toward them. 

Ij^OR this cause I Paul, the prisoner of Jesus Christ 
for you Gentiles, 

2 If ye have heard of the dispensation a of the grace 
b of God which is given me to you-ward : 

3 How that by revelation c he made. known unto me 
the mystery; (as I wrote d afore in few words ; 

4 Whereby, when ye read, ye may understand my 
knowledge in the e mystery of Christ) 

5 Which in other ages v\ as not f made known unto 
the sons of men, as it is now revealed unto the holy 
apostles and prophets by the Spirit ; 

6 That the Gentiles should be fellow-heirs, and of the 
same body, and partakers of his promise in Christ by 
the Gospel : 

7 Whereof 1 was made a minister, according to the 
gift of the grace of God given unto me by the effectual 
s working of his power. 

8 Unto me, who am less h than the least of all saints, 



i 



1= 



Ver. 19. Strangers and foreigners.— The strangers wore probably 'prose- 
lytes, who resided with them. 

Ver. 20. Corner stone.— Builders tell us, this corner stone (akrogoniaiou) 
was the key-stone of* an arch. " It is a chief stone, and in the, most conspi- 
cuous situation— the highest place. It is precious, or valuable ; generally a 
picked piece, and richly sculptured. It is exactly in the centre oi the arch : 
or, as the idea of the apostle expresses, the very point where the prophets and 
the apostles, the Old and New Dispensations, meet ; and it is the foundation 
or security of the whole ; for if the key-stone were removed, the whole build- 
ing would fall in ruins." 

Ver. 21. Fitly framed.— -This may allude to Solomon's temple, of which all 
the stones were shaped and fitted before they were brought together. I Kings 
vi. 7. So all the stones of the heavenly temple are fitted by the Holy Spirit 
on earth, before they are raised to Heaven. 

Chap. III. Ver. 1. For you Gentiles.— There is no doubt but the persecu- 
ting spirit of the Jews, which led to all Paul's sufferings, was kept up chiefly 
by his zeal for the conversion of the Gentiles. See Acts xxi. 28. 

Many commentators include verses 2 to 13 within a parenthesis, and read, 
" For this cause, &c. I bow my knees ;" but we see no necessity for this, if, 
with Doddridge and Macknight, we supply the verb am thus—" 1 Paul [ami 
the prisoner of Jesus Christ," &c. 

Ver. 2. If —Doddridge, "since." Macknight, "seeing." 

Ver. 3. By revelation.— See Acts ix. 15, 16; xxii. 21, &c. 1 10 rote afore. 

— This, some think, refers to what Paul had said in the preceding parts of 
this epistle — " I have written afore ;" namely, chap- i. 9. 10 ; ii. 11, &c. 

Ver. 5. Which in other ages ivas not, &c— " It was known long before, 
that the Gentiles should be added to the church ; but it was not known that 
they should be "heirs of the same inheritance," &c. Doddridge. 

Ver. 6. That the Gentiles should be felloio heirs, &c— Macknight renders 
this more literally, " Joint heirs, and a joint body, and joint partakers," &c. 
- -that i3, the Gentiles are united with the Jews in all tiieir privileges. 

Ver. 8. Less than the least.— (Gr. Elaihistoteros.) Dr. Goodioin thinks 






EPHESIANS, III. 



521 



is this grace given, that I should preach among the 
Gentiles the unsearchable riches i of Christ; 

9 And to make all men see what is the fellowship of 
the J mystery, which from the beginning of the world 
hath been hid in God, who created all things by k Je- 
sus Christ. m 

10 To. the intent that now unto the principalities and 
powers in heavenly places might be known by the 
church the manifold wisdom i of God. 

11 According to the eternal m purpose which he pur- 
posed in Christ Jesus our Lord : 

12 In whom we have n boldness and access with 
confidence by the faith of him. 

13 Wherefore I desire that ye faint not at my tribu- 
lations for you, which °is your glory. 

14 For this cause I bow my knees unto the Father of 
our Lord Jesus Christ, 

15 Of whom the whole family in heaven and earth is 
named, 

16 That he would grant you, according to the riches 
P of his glory, to be <* strengthened with might by his 
Spirit in the inner r man ; 

17 That Christ may dwell s in your hearts by faith ; 
that ye, being t rooted and grounded in love, 



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4U65. 

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i 



i Col.1.27. 

j ver.4,5. 
lTi.3.16. 

k Ps.33.6. 
Jn.1.3. 
Col. 1.16 
Hel.2. 

1 Ro.11.33. 
1 Co.2.7. 

mc.1.9. 

nHe.4.16. 
o 2 Co. 1.6. 

p Phi.4.19. 

q c.6.10. 
Col. 1.11. 

r Uo.7.22. 

s Jn. 14.23. 
c.2.22. 

t Col.2.7. 



he might here have some reference to his Roman name, Paulus, which signi- 
fies little : as also to the smallness of his person. " How different (says the 
pious Dr. Watts) is our common behaviour from that of holy Paul ! When 
we think of self, we are ready to raise our thoughts beyond all measure, and 
aggrandize our ideas to a vast and shameful degree, as though we stood as 
fair, and as large, and as high, in the eyes of our fellow worms, as we do in 
our own eyes. Vain imaginations ! — wretched self flattery — and foolish pride ! 
¥e take the least of syllables, the least of letters, [I, J and swell and amplify 
it, (if I may so speak,) to fill a page, or to spread over a whole leaf, and we 
scarcely leave a scanty margin for all other names to stand in." Unsearch- 
able riches.— Literally, untraceable. 

Ver. 9. A.nd to make all men -see.— Literally, " to enlighten all men that they 

may see." The fellowship of the mystery — That is, of God's mercy to 

the Gentiles ; and instead of revealing thdfee doctrines to a select few only, as 
in the Pagan mysteries, they were to be revealed to all nations, and to all 
classes of mankind ; even though hitherto kept secret, and hidden, as it 
were,, in the bosom of the Almighty, from the foundation of the world ; i. e. 
from eternity, for thus ancient are all the purposes of God, (see ver. 11 ;) even 
of him who created all things by Jesus Christ. Some critics, indeed, in- 
terpret this, not of the creation of our system, but of the regeneration of man- 
kind by the gospel. But this agrees not with the context : for to say the 
mystery immediately referred to had been kept secret from the first promul- 
gation of the gospel, is directly contrary both to the fact and the design of the 
apostle. 

Ver. 10. The manifold wisdom. — The multifarious or greatly diversified 
wisdom of God. 

Ver. 12. In— by, orthro»»gh whom we have boldness— Doddridge, "free- 
dom of speech." By the faith of him — i. e. by faith in Christ. 

Ver. 14. Of our Lord Jes-us Christ.— -These words are wanting in some 
ancient MSS. and versions ; but neither their insertion nor their omission at 
all affects the sense. 

Ver. 15. Of whom— \. e. of God the Father. Is named.— -Mack-night, 

"denominated." The Jewish writers call heaven the upper, and earth the 
lower family of God. 

Ver. 16. Riches of his glory, &c— Riches of grace are called riches of glory 
in scripture. In this verse, mercy is intended by the phrase riches of his 
glory, for it is that which God bestows and for which the apostle prays. Com- 
pare Rem. ix. 22, 23. In these verses the apostle speaks of God's making 
known the power of his wrath on the vessels of wrath, and of making known 
the riches of his glory on the vessels of mercy. 



Ver. 17. Rooted and grounded— Macknight, " Firmly rooted and founded." 



Ul 



522 



EPHESIANS, IV. 



A. M. cir. 

4065. 

A. D. cir. 

61. 



u Jn.1.16. 



v Ro.lB.25. 
He. 13. 20, 
21. 
Jude 24. 



18 May be able to comprehend with all saints what 
is the breadth, and length, and depth, and height; 

19 And to know the love of Christ, which passeth 
knowledge, that ye might be filled with all the ful- 
ness u of God. 

20 Now v unto him that is able to do exceeding abun- 
dantly above all that we ask or think, according to 
the power that worketh in us, 

21 Unto him be glory in the church by Christ Jesus 
throughout all ages, world without end. Amen. 

CHAPTER IV. 

1 He exhorteth to unity, 7 and deolareth that God therefore givetb cItj-is 
II gilts unto men, thai his church might be 13 edified and 16 grown tip ia 
Christ. 18 Fie called) them from the impurity of the Gentiles, 21 to put on 
the new man, 25 to east ofl' lying, and 29 corrupt communication. 

T THEREFORE, the prisoner a of the Lord, beseech 
-"- you that ye wals. b worthy of the vocation wherewith 
ye are called, 

2 With all c lowliness and meekness, with long-suffer- 
ing, forbearing one another in love ; 

3 Endeavouring to keep the unity of the Spirit in the 
bond of peace. 

4 There is one body, and one Spirit, even as ye are 
called in one hope of your calling ; 

5 One Lord, one faith, one baptism, 

6 One God and Father of all, who is above all, and 
through all, and in you all. 

7 But unto every one of us is given grace according to 
the d measure of the gift of Christ. 

8 Wherefore he saithj e When he ascended up on high, 
he led f captivity captive, and gave gifts unto men. 

9 (Now that he ascended, what is it but that he also 
descended first into the lower parts of the earth ? 

10 He that descended is the same also that ascend- 
ed up far above all heavens, that he might °fill all 
things.) m 

1 1 Ana hhe gave some, apostles ; and some, prophets; 
and some, evangelists ; and some, pastors and teach- 
ers; 

L2 For the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ : 

— — — — 1 ■ ! ■ - " ■ — i.i .., — ^. 

Ver. 19. Filled with all.— Hammond, "Unto all." "Suggesting," says 
Pyc Smith, " the sublime conception of an approximation to trie supreme per- 
fection which is begun by religion now, and shall be ever growing in the holi- 
ness and bliss of the future state." 

Chap. IV. Ver. 5. One baptism.— It has been disputed whether this be in- 
tended of water baptism, or the baptism of the Spirit; but we see no reason to 
separate what our Lord Jesus has joined togeiher, John Hi. 5. " Except a man 
be born of water and the Spirit, he cannot enter into the kingdom of God." 

Ver. 8. He led captivity captive. — It may mean, he led captive those who 

had carried others captive. See Col. ii. 15 ; and compare Judges v. 12. 

Gave gifts.— The Psalm just quoted says, " received ;" but they were received 
only to bestow. 

Ver. 9. Lower parts of the earth— \. e. the grave. Ps. Ixiii. 9. 

Ver. 10. Far above all heavens.— Not only the material heavens which we 
behold, but also above the celestial beings which reside in God's immediate 

presence. See chap. i. 20. 21. Phil. ii. 10. That he might Jill all things— 

i. e. with his presence ; as chap. i. 23. 

Ver. 11. He gave some, apostles— i. e. he gave gifts suited to all the differ- 
ent classes as in ver. 8. 

Ver. 12. For the perfecting— \. e. for the furnishing, or fitting up of holy 
men for the work of the ministry. See Doddridge. 



ZtflAP. 4. 



a or, :n. 



b Col.1.10. 



c Mat.11.29 



d Ro.12.3. 



e Ps.68.18. 



f or, a mul- 
titude of 
captives. 



g or , fulfil 



h lCo.12.2S 



EPHESIANS, IV. 



■=?» 



523 



13 Till we all come iin the unity Jof the faitn, and 
of the knowledge of the Son of God, unto a perfect 
k man, unto the measure of the i stature of the fulness 
of Christ : 

14 That we henceforth be no more children, tossed to 
and fro, and carried m about with every wind of doc- 
trine, by the sleight of men, and cunning craftiness, 
whereby they lie in wait to deceive ; 

15 But "speaking the truth ° in love, may grow up 
into him in all things, which is the Phead, even 
Christ : 

16 From ^ whom the whole body fitly joined together 
and compacted by that which every joint supplieth, 
according to the effectual working in the measure of 
every part, maketh increase of the body unto the edi- 
fying of itself in love. 

17 This I say therefore, and testify in the Lord, that 
ye henceforth walk not as other Gentiles walk, in the 
vanity of their mind, 

18 Having the understanding r darkened, being alien- 
ated from the life of God through the ignorance that 
is in them, because of the s blindnessof their heart : 

19 Who being past feeling have i given themselves 
over unto lasciviousness, to work all uncleanness 
with greediness. 

20 But ye have not so learned Christ ; 

21 If so be that ye have heard him, and have Deen 
taught by him, as the truth is in Jesus : 

22 That ye put u oft" concerning the former conver- 
sation the old v man, which is corrupt according to 
the deceitful lusts ; 

23 And be renewed w in the spirit of your mind; 

i 24 And that ye put on the new man, which after God 
is created x in righteousness and y true holiness. 

25 Wherefore putting away lying, speak every man 
truth l with his neighbour : for we a are members one 
of another. 

26 Be ye angry, and sin not : let b not the sun go 
down upon your wrath : 

27 Neither c give place to the devil. 

28 Let him that stole steal no more : but rather let 



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4065. 

A. D. cir. 

61. 



i or, into. 

j Col.2.2. 

k lCo.14.29 

I or, age. 
m Ja.1.6. 

n or, being 
sincere. 

o 2 Co.4.2. 

p Col. 1.18, 
19. 

q Jn.15.5. 

r Ac.26.18. 

s or, hard- 
ness. 

t Ro.1.24. 
26. 

u Col. 3.8,9. 

v Ro.6.6. 

wRo.12.2. 

x Ga.6.15. 
c.2.10. 

y or, holi- 
ness of 
truth. 
Jn.17.17. 

|z Zec.3.16. 

'a Ro.12.5. 

jb Ec.7.9. 

I 

c J a. 4.7. 



Ver. 13. Till toe all come in— Doddridge, " till we all arrive v.V—the unity, 
&c. The perfection of the Christian character consists in its resemblance to 
that of Christ: and, as we learn from verse 16th, the perfection of the church, 
as a body, consists in the unity and harmony of all its members. 

Ver. 14. By the sleight of men.— Doddridge thinks this refers to the dis- 
honest practices of gamblers ; or perhaps it may refer to the tricks of jugglers. 

Ver. 16. Fitly joined, &c— See Col. ii. 19. 

Ver. 18. Blindness— Margin, " hardness ;" because blindness is often oc- 
casioned by a hard skin growing over the sight of the eye. 

Ver. 21. If so be that — Doddridge, " Forasmuch as" — ye have heard him 
— Namely, Christ, in his word. 

Ver. 26. Be ye angry, and sin not — i. e. refrain from all sinful passions : be 
angry rather at the sin than at the sinner ; and let not your anger be unduly 
protracted. Ward informs us, that " one of the apartments in the houses of 
some rich men [in India] is appropriated to a curious purpose, viz. when any of 
the members of the,family are angry, they shut themselves up in this room, 
called the room of anger ; .... and the master of the family goes and per- 
suades him to come out." 

Ver. 27. To the devil.— Greek, diabolos. 



r — 

I 524 


! A. M. cir. 

40G5. 
i A. D. cir. 
| 61. 


1 d Ac.20.35. 


j e or, dis- 
' tribute. 


f Col.4.5. 


g or, to sd.i- 
fy prcjit- 
ably. 


h Is.63.1 ). 


i 0.1.13,11 


J Col.3.8. 


k Tit.3.2. 


1 Ma. 11.25, 
26. 



EPHESIANS, V. 



CHAP. 5. 

a Jn. 13.34. 

b Le.1.9. 

c 1 Co.6.18. 
1 Th.4.3. 

d ver.12. 

e Ro.1.23. 

f He.13.4. 
Re.22.15. 

g Col.3.5. 

h Je.29.8,9. 

i or, un- 
belief. 

j c.2. 11,12. 

k 1 Th.5.5. 

1 Jn.12.36. 

mGa.5.22, 
&c. 

n Ro.12.2. 

o 1 Co.5.9, 
11. 

p 1 Ti.5.20. 

q or, dis- 
covered. 

r Jn.3.20,21 



d him labour, working with his hands the thing which 
is good, that he may have to e give to him that need- 
eth. 

29 Let fno corrupt communication proceed out of 
your mouth, but that which is good s to the use of 
edifying, that it may minister grace unto the hearers. 

30 And grieve h not the holy Spirit of God, whereby 
ye are sealed iunto the day of redemption. 

31 Let all j bitterness and wrath, and anger, and 
clamour, and k evil speaRing, be put away from you, 
with all malice : 

32 And be ye kind one to another, tender-hearted, for- 
giving l one another, even as God for Christ's sake 
hath forgiven you. 

CHAPTER V. 

2 After general exhortations, to love, 3 to flee fornication, 4 and all unclean- 
ness, 7 not to converse with the wicked, 15 to walk warily, and to be 18 filled 
with the Spirit, 22 he descendeth to the particular duties, how wives ought to 
obey their husbands, 25 and husbands ought to love their wives, 32 even as 
Christ doth his church. 

BE ye therefore followers of God, as dear child- 
ren ; 

2 And walk in a love, as Christ also hath loved us, 
and hath given himself for us an offering and a sacri- 
fice to God for a b sweet-smelling savour. 

3 But c fornication, and all uncleanness, or covetous- 
ness, let it not be once d named among you, as be- 
cometh saints; 

4 Neither filthiness, nor foolish talking, nor jesting, 
which e are not convenient: but rather giving of 
thanks. 

5 For this ye know, that f no whoremonger, nor un- 
clean person, nor covetous man, who s is an idolater, 
hath any inheritance in the kingdom of Christ and of 
God. 

6 Let no man deceive h you with vain words : for be- 
cause of these things cometh the wrath of God upon 
the children of i disobedience. 

7 Be not ye therefore partakers with them. 

8 For j ye were sometimes darkness, but now are ye 
light k in the Lord : walk as children l of light : 

9 (For the fruit m of the Spirit is in all goodness and 
righteousness and truth ;) 

10 Proving n what is acceptable unto the Lord. 

11 And have ° no fellowship with the unfruitful works 
of darkness, but rather reprove p them. 

12For it is a shame e\pn to speak of those things 
which are done of them in secret. 

13 But all things that are ^ reproved are made mani- 
fest r by the light : for whatsoever doth make mani- 
fest is light. 



Ver. 32. As God for Christ's sake.— Gr. "As God in Christ haih freely for- 
given," &c. 

Chap. V. Ver. 1. Follawers.—Gr. "Imitators." So Doddridge. 

Ver. 2. An offering and a sacrifice.— Bates thinks that these terms refer to 
the peace-ofTe rings and sin-offerings of the Jews. 

Ver. 3. All uncleanness— \x\ the English idiom, "Every kind of unclean 

ness." Or covetousness.— Doddridge, " insatiable desire ;" which may in 

elude not only the avaricious, but the lustful. 



EPHESIANS, V. 



525 



— ^ 

11 



14 Wherefore s he saith, l Awake thou that sleepest, 
and arise from the dead, and Christ shall give thee 
light 

15 See then that ye walk u circumspectly, not as fools, 
but as wise, 

16 Redeeming the time, because the days are v evil. 

17 Wherefore be ye not unwise, but understanding 
what w the will of the Lord is. m 

18 And be not drunk x with wine, wherein is excess ; 
but be filled with the Spirit ; 

19 Speaking to yourselves in y psalms and hymns 
and spiritual songs, z singing and making melody in 
your a heart to the Lord ; 

20 Giving thanks b always for all things unto God 
and the Father in the name of our Lord Jesus Christ ; 

21 Submitting yourselves one to another in the fear 
of God. 

22 c Wives, submit yourselves unto your own hus- 
bands, as unto, the Lord. 

23 For the husband is the head of the wife, even a<s 
Christ is the head of the church : and he is the saviour 
of the body. 

24 Therefore as the church is subject unto Christ, so 
let the wives be to their own husbands in every thing. 

25 Husbands, love your wives, even as Christ also 
loved the church, and gave himself for it ; 

26 That he might sanctify and cleanse it with the 
washing d of water by the word, 

27 That he might present e it to himself a glorious 
church, not haying f spot, or wrinkle, or any such 
thing; but that it should be holy and without blemish. 



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s or, it. 
t Is.60.1. 
u Col.4.5. 
v Ps .37.19. 
wJn.7.17. 
x Lu.2l.31 
y Col. 3. 16. 
z Ps. 147.7. 
a Ps.57.7,8. 

b ls.63.7. 

c 1 Pe.3.1, 
&c. 

Col.3.18, 
&c. 

d Tit.3.5. 

e Jude 21. 

f Ca.4.7. 



Ver. 15. Walk circumspectly— This lias been aptly illustrated by the fol- 
lowing familiar allusion :— " Did you ever see a cat walk upon a wall covered 
with broken glass bottles ?" Nothing can be more wary or more circumspect. 

Ver. 16. Redeeming the time.— An Italian philosopher chose a motto, im- 
porting that time was his estate: but alas! like other estates, time may be 
lost, and require redemption : but the redemption of it is precious, and it de- 
mands many sacrifices to redeem it ; we must sacrifice our ease, our comfort, 
and our pleasure : and this, if not accomplished in the present liie, is hopeless, 
and " ceasetli for ever!" We have to redeem the time that has been lost in 
the vanity of childhood, in the follies of youth, and in the sins of riper years. 

Ver. 17. Unioise.— Literally, " Insane." See Macknight. 

Ver. 18. Wherein is excess.— Not only of intoxication, but also riot. See 
1 Peter iv. 4. 

Ver. 19. Psalms— [Psalms, from psallo, to touch, or play on a musical instru- 
ment, properly denotes such sacred songs or poems, as are sung to stringed 
instruments, and may here refer to those of David ; hymns, from udo, to sing, 
celebrate, praise, signifies songs in honour of God; and songs, from aeido, to 
sing, denotes any regular poetic composition adapted to singing, and is here 
restricted to those which are spiritual.]— Bagster. 

Ver. 20. Unto God— Doddridge, " Even"— the Father. 

Ver. 22—33. The last verses of the chapter relate to the conjugal relation, 
and its domestic duties ; and the apostle lays itdown as an incontestable duty, 
that every Christian husband should love his wife, " even as Christ loved the 
church, and gave himself for it :" and wherever such a husband can be found, 
who loves his wife well enough to die for her, surely such a man must be 
reverenced, and there can be no hardship in submitting to him. 

Ver. 23. He is the saviour of the body. — This, we apprehend, refers to the 
husband as well as to Christ. He is the head of the wife, .and the saviour of 
thebody ; i. e. it is the duty of the husband not only to govern, but to protect the 
wife, even at the risk of his own life : and if it be the duty of huscarwls to " lay 
down their lives for the brethren," (as St. John says,) surely it is the duty of 
the husband to laydoivnhis life for his wife, in a similar case. 



Ih-rrrr- 



526 



EPHESIANS, VI. 




g ICo. 12.27 



h Ge.2.24. 



i lCo.6.16. 



CHAP. 6. 



a Pr.23.22. 
Col.3.20, 

&c. 



b Ex.20. 12. 



clPe.2.18, 

&c. 



d or, mode- 
rating. 



8 Some 
read, both 
your and 
their. 



f Ro.2.11. 



28 So ought men to love their wives as their own 
bodies. He that loveth his wife loveth himself. 

29 For no man ever yet hated his own flesh : but 
nourisheth and cherisheth it, even as the Lord the 
church : 

30 For we are members s of his body, of his flesh, 
and of his bones. 

31 For h this cause shall a man leave his father and 
mother, and shall be joined unto his wife, and they 
two i shall be one flesh. 

32 This is a great mystery : but I speak concerning 
Christ and the church. 

33 Nevertheless let every one of you in particular so 
love his wife even as himself; and the wife see that 
she reverence her husband. 

CHAPTER VI. 

1 The duty of children towards their parents, 5 of servants towards their masters. 
10 Our life is a warfare, 12 not only against flesh and blood, but also spiritual 
enemies. 13 The complete armour of a Christian, 18 and how it ought to be 
used. 21 Tychicus is commended. 

CHILDREN, a obey your parents in the Lord : for 
this is right. 

2 Honour b thy father and mother; which is the first 
commandment with promise ; 

3 That it may be well with thee, and thou mayest 
live long on the earth. 

4 And, ye fathers, provoke not your children to wrath: 
but bring them up in the nurture and admonition of the 
Lord. 

5 c Servants, be obedient to them that are your mas- 
ters according to the flesh, with fear and trembling, in 
singleness of your heart, as unto Christ ; 

6 Not with eye-service, as men-pleasers ; but as the 
servants of Christ, doing the will of God from the 
heart; 

7 With good will doing service, as to the Lord, and 
not to men : 

8 Knowing that whatsoever good 
doeth, the same shall he receive of the Lord, whether 
he be bond or free. 

9 And, ye masters, do the same things unto them, 
d forbearing threatening : knowing that e your Master 
also is in heaven ; neither is there respect f of persons 
with him. 

10 Finally, my brethren, be strong in the Lord, and 
in the power of his might 



thing any man 



Ver. 32. Christ and the church. — The relation between Christ and his church 
is in perfect analogy to that between Jehovah and his people Israel: "Thy 
Maker is thy husband, the Lord of hostn is his name; and thy Redeemer, this 
Holy One oflsrael." (Isa. iiv. 5.) Hence the sin of apostacy, under both dis- 
pensations, is considered and punished as adultery. 

Chap. VI. Ver. 2. The first commandment with promise— i. e. with a 
special anil peculiar promise. 

Ver. 4. Nurture and admonition— According to Doddridge, mean " Disci- 
pline and instruction," which should always go together. 

Ver. 6. Eye-service— \. e. while the master's eye is upon them. 

Ver. 9. Forbearing— Margin, " moderating"— threatening.— Some mas- 
ters who are moderate, and perhaps backward, in punishing, are yet violent 
and outrageous in their threatenings ; which, while it is very unbecoming, at 
the same time often exposes them to contempt. 



EPHESIANS, VI. 



11 Put on the whole armour s of God, that ye may 
be able to stand against the wiles of the devil. 

12 For we wrestle not against h flesh and blood, but 
against i principalities, against powers^ against the 
rulers of the darkness of this world, against J spiritual 
wickedness in k high places. 

13 Wherefore take unto you the whole armour of 
God, that ye may be able to withstand in the evil da 7, 
and having 1 done all, to stand. 

14 Stand therefore, having your loins girt "about 
with truth, and having on the breast-plate of right- 
eousness; 

15 And your feet n shod with the preparation of the 
gospel of peace; 

16 Above all, taking the shield of ° faith, wherewith 
ye shall be able to quench all the fiery darts of the 
wicked. 

17 And take the helmet p of salvation, and the sword 
^ of the Spirit, which is the word of God : 

m 18 Praying r always with all prayer and supplication 
in the Spirit, and watching s thereunto with all perse- 
verance and supplication for all saints ; 

19 And for t me, that utterance may be given unto 
me, that I may open my mouth boldly, to make known 
the mystery of the gospel, 

20 For which I am an ambassador in u bonds : that 
v therein I may speak boldly, as I ought ^to speak. 

21 But that ye also may know my affairs, and how 
I do, x Tychicus, a beloved brother and faithful min- 
ister in the Lord, shall make known to you all 
things : 






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g Ro.13.12. 
2 Co.G.7. 



h blood and 
Jiesh. 

i Ro.8.33. 

j or, wiciced 
spirits. 

k or, hen- 
vsnly, as 
c.1.3. 

I or, ove>~ 
come. 

ml&ll.b. 

II Ca.7.1. 
o 1 Jn.5.4. 

p Is. 59. 17. 

q He. 4. 12. 
r Lu.18.1. 
s Met.2K.41 
t 2TH.3.1. 

u or, a 

chain. 

v or,thereof 

wbAt 
x Af.20.4. 



Ver. 11. The whole armour— (Gr. panoplia) or panoply— of God—i. e. the 
complete suit of Christian armour. 

Ver. 12. Spiritual wickedness in high places. — Margin, "Wicked spirits 
in the heavenlies." Doddridge explains it of the apostate spirits who former- 
ly resided there. See Jude ver. 6. 

' Ver. 13. Whole armour.— Complete suit of armour, both offensive and de- 
fensive. 

Ver. 14. Breast-plate.— [The breast-plate consisted of two parts : one of 
which covered the whole region of the thorax or breast, and the other the back, 
as far down as the front part extended.] — Bagster. 

Ver. 15. Having your feet shod. — The Grecian soldiers wore greaves and 
shoes of brass, to preserve their legs and feet : Macknight explains this of 
the virtues necessary for those who first prepared the way for the gospel, par- 
ticularly fortitude and perseverance. 

Ver. 16. Above (or over) all, taking the shield of faith.— This seems to refer 
to those large shields which the ancients used to cover their whole bodies ; 
and the fiery darts, to the fire-bearing darts and arrows described by Thucy- 
didcs and Livy, the lower parts of which were surrounded with tow and other 
combustible matter, and which, when set on fire, were darted against the ene- 
my. See Orient. Customs, No. 544. Of the wicked.— Dcddridge, "wick- 
ed one." 

Ver. 17. Sioord of the Spirit.— Comp. Heb. iv. 12. 

Ver. 13. With all prayer — Social and private, studied and extemporary, sup- 
plicatory and deprecatory, &c. Bp. Wilkins, in his treatise of prayer, ex- 
plains this of improving the gift of prayer by continual exercise, and gathering 
fit materials by reading, conversation, meditation, &c. 

Ver. 20. Ambassador in bonds— Gr. "In a chain." See Acts xxviii. 20; 
by which it appears that Paul, as was not unusual, was suffered to dwell in 
his own hired house, under the charge of a Roman soldier, to whom he was 
j fastened by a single chain. See Paley's Horse Paul. chap. vi. No. 5. 

Ver. 21. Tychicus—Vfzs " one of Pauls friends and fellow-labourers, and 



L 



528 



EPHESIANS, VI. 



^ 



A. M. cir. 

4065. 

A. D. cir. 

bl. 



y Coi.4.7,8. 

t 1 Pe.5.14. 

* or, with 
irjcorrwp- 
tun. 



22 Whom y I have sent unto you for the same pur- 
pose, that ye might know our affairs, and that he 
might comfort your hearts. 

23 Peace z be to the brethren, and love with faith, 
from God the Father and the Lord Jesus Christ. 

24 Grace be with ail them that love our Lord Jesus 
Christ a in sincerity. Amen. 

IT Written from Rome unto the Ephesians by Ty- 
chicus. 



had been his companion in the last interview he had with the elders of Ephe- 
eue." Acts xx. 4. See also 2 Tim. iv. 12. Titus iii. 12. 

CONCLUDING REMARKS ON THE EPHESIANS. 

Ephesus was the capital of Proconsular Asia ; and the gospel was fir9* 
preached in this celebrated but licentious city, by St. Paul, with the most abun- 
dant success : and such was the Apostle's concern for their spiritual welfare, 
that he did not leave them till three years afterwards. On his return from 
Macedonia and Achaia to Jerusalem, he sent for the elders of the church to 
meet him at Miletus, where he took an affectionate leave of them, and de- 
livered a most solemn charge. (Acts xviii. 19 — 21 ; xix. ; xx. 17—38.) Some 
years after, he wrote this epistle from Rome, as stated in the subscription, du- 
ring his first imprisonment in that city, (ch. iii. 1 ; iv. 1 ; vi. 20,) and from his 
not expressing any hopes of a speedy release, probably in the early part of it, 
about A. D. 61 ; to establish them in the great doctrines of the gospel, to 
guard them against errors, to excite them to a holy conversation, and to ani- 
mate them in their Christian warfare. 



THE EPISTLE OF PAUL THE APOSTLE TO THE 

PHILIPPIANS. 



[The Church at Philippi in Macedonia was planted by the Apostle Paul 
about A. D. 53, (Acts xvi. 9—40 ;) and it appears he visited them again, A. D. 
60, though no particulars are recorded concerning that visit, (Acts xx. 6.) The 
Philippians were greatly attached to St. Paul, and testified their affection by 
sending him supplies, even when labouring for other churches ; and when they 
heard that he was under confinement at Rome, they sent Epaphroditus, one of 
their pastors, to him with a present, lest he should want necessaries during 
his imprisonment. The more immediate occasion of the Epistle was the re- 
turn of Epaphroditus, by whom the Apostle sent it as a grateful acknowledg- 
ment of their kindness ; which occurred towards the close of his first impri- 
sonment, about the end of A. D. 62, or the commencement of 63, as is evident 
from the expectation he discovers of his being soon released and restored to 
them, as well as from intimations that he had been a considerable time at 
Rome. ]—Bagster. 



A. M. cir. 

4066. 

A. D. cir. 

62. 



CHAPTER I. 

3 He testifieth his thankfulness to God, and iiis love toward them, for the fruits of 
their faith, and fellowship in his sufferings, 9 daily praying to him for their 
increase in grace. 12 He showeth what good the faith of Christ had received 
by his trouble* at Rome, 21 and how ready he is to glorify Christ either by his 
life or death, 27 exhorting them to unity, 23 and to fortitude in persecution. 

PAUL and Timotheus, the servants of Jesus Christ, 
to all the saints in Christ Jesus which are at a Phi- 
lippi, with the bishops and deacons : 

2 Grace b be unto you, and peace, from God our 
Father, and from the Lord Jesus Christ. 

3 I thank my Gocl upon every c remembrance of 

you, 

Chap. I. Ver. 1. The bishops.— [The word Bishop properly denotes an 
overseer ; and, except its being once applied to Christ, (1 Pe. 2, 25) is every 
where spoken of men who have the oversight of Christ's flock. J— Bagster. 



CHAP. 1. 



a Ac. 16.12, 

&c 

b Ro.1.7. 

c or, men- 
tion. 



PHILIPPIANS, I. 



529 



4 Always in every prayer <i of mine for you all making 
request with joy, 

5 For your fellowship in the gospel from the first day 
until now; 

6 Being e confident of this very thing, that be f which 
hath begun a good s work in you will h perform it until 
the day i of Jesus Christ : 

7 F.ven as it is meet for me to think this of you all, be- 
cause jl have you in my heart; inasmuch as both in 
my bonds, and in the k defence and confirmation of 
the gospel, ye all are partakers l of my grace. 

8 For God is my record, how greatly I long after } a 
all in the bowels of Jesus Christ. 

9 And this I pray, that your love may abound ni 
yet more and more in knowledge and in all "judg- 
ment ; 

10 That ° ye may p approve things that are <* excellent ; 
that ye may be r sincere and without offence till the 
day of Christ ; 

11 Being filled with the fruits of righteousness, which 
are by Jesus Christ, unto the s glory and praise of 
Cod. 

12 But I would ye should understand, brethren, that 
the things which happened unto me have fallen out 
rather unto the furtherance of the gospel ; 

13 So that my bonds * in Christ are manifest in all 
u the palace, and v in all other places ; 

14 And many of the brethren in the Lord, waxing 
confident by my bonds, are much more bold to speak 
the word without fear. 

15 Some indeed preach Christ even of envy and strife; 
and some also of good will : 

16 The one preach Christ of contention, not sincerely, 
supposing to add affliction to my bonds : 

17 But the other of love, knowing that I am set for 
the defence of the gospel. 



A. M. cir. 

4066. 

A. JJ. cir. 

82. 



d Kp.1.14, 
&c. 
1 Th.1.2. 

e He.10.35 

f Ps. 138.8 

g Jn.6.29. 

h G7,finish 

i 2Fa3.10. 

j or, ye 
have me 
in your. 

k ver.17. 

i or, with 
we of 



inlTh.3.12. 
2Pe.3.18. 



o Ro.2.18. 
P or, try. 
q or, differ. 

r Ep.5.27. 

s Jn.15.8. 

t or, for. 

u or, Ce- 
sar's 
court. 
c.4.22. 

v or, to all 
others. 



Ver. 5. For your fellowship — That is, the Christian communion which he 
had at different times enjoyed with them. 

Ver. 6. Heiohich hath begun, &c. will 'perform. — This maybe understood 
either of the church, or of individual believers. The objection, that confidence 
of success has a tendency to produce carelessness and indifference, is so con- 
trary to the general experience of mankind, that we cannot but wonder when 
we see it mentioned. What so much animates and encourages any person in 
the progress of a great work, as the persuasion "that he shall be enabled to 
complete it? The day of Jesus Christ— \. e. of death and judgment. 

Ver. 7. I have you in my heart— i. e. you have a deep interest in my af- 
fections. See Margin. The phrase is equivocal, and no doubt but the regard 

was mutual. Ye all are partakers of my grace— i. e. partakers of the same 

grace that I am. 

Ver. 9. In knowledge. — Rather, perhaps, with knowledge ; meaning thai 
their love might be guided by knowledge and discretion. And in all judg- 
ment.— Doddridge, "perception." M'acknight, "feeling," or " sensibility.' 1 

Ver. 10. Things that are excellent.— Paul intimates that a knowledge of 
men and things, and a delicate sensibility, or "moral feeling," was necessary 
to guard the Philippians against being imposed upon. See ver. 15. Sin- 
cere— [Gr. " eilikrineis," from eile, the splendour of the sun, and krino, 
I judge, discern, properly pure and unsullied to such a degree as to bear 
examination in the full splendour of the solar rays. J— Bagster. 

Ver. 16. Not sincerely— i. e. as Doddridge explains it, not with a pure and 
simple aim for the salvation of souls. Have modern times produced no in- 
stances of preachers pretending to be highly evangelical, out of an envious de- 
si *e to rival and supplant their brethren ? 

45 



630 



PHILIPPIANS, I. 



A. M. cir. 

4066. 
A. D. cir. 

62. 



if Ro.8.28. 
x 2 Co. 1.11. 
y Ro.5.5. 



z Ep.6.19, 

33. 



a Ro. 14.7,8 

b Re. 14. 13. 
c 2 Co.5.8. 
d Ps.16.ll. 



e Ep.4.l. 
c.3.20. 



f c.4.1. 
g Juie3. 



h Is.51.7,12. 
Mat. 10. 28 



2Th.l.o. 
) Ro.8.17. 
k Ac.5.4U 



lSWha^ :hen? notwithstanding, every way, whether 
in pretence, or in truth, Christ is preached; and I 
therein do rejoice, yea, and will rejoice. 

19 For I know that this w shall turn to my salvation 
through x your prayer, and the supply of the Spirit of 
Jesus Christ, 

20 According to my earnest expectation and my hope, 
that in nothing I shall be 7 ashamed, but that with all 
1 boldness, as always, so now also Christ shall be 
magnified in my body, a whether it be by life, or by 
death. 

21 For to me to live is Christ, and to die b is gain. 

22 But if I live in the flesh, this is the fruit of my 
labour : yet what I shal* choose I wot not. 

23 For I am in a strait betwixt two, having a desire 
c to depart, and to be with Christ; which is far <i better : 

24 Nevertheless to abide in the flesh is more needful 
for you. 

25 "And having this confidence, I know that I shall 
abide and continue with you all for your furtherance 
and joy of faith ; 

26 That your rejoicing may be more abundant in 
Jesus Christ for me by my coming to you again. 

27 Only e let your conversation be "as it becometh 
the gospel of Christ: that whether I come and see 
you, or else be absent, I may hear of your affairs, that 
ye f stand fast in one spirit, with one mind striving 
s" together for the faith of the gospel ; 

28 And in nothing terrified h by your adversaries: 
which » is to them an evident token of perdition, but 
i to you of salvation^ and that of God. 

29 For unto you it is given k in the behalf of Christ, 
not only to believe on nim, but also to suffer for his 
sake; 



\L 



Ver. 18. J therein do rejoice. — A good man should rejoice in the spread of 
the gospel, even though his own popularity, or even his congregation, should 
be diminished thereby. 

Ver. 21. For me to live is Christ, and to die is gain.— Some render this, 
" Christ is gain to me, living or dying ;" but this is rather a paraphrase than 
a translation ; and, as Doddridge remarks, destroys the beautiful antithesis 
between the members of the sentence. 

Ver. 22. What I shall choose, &c— Doddridge, " Which I should choose 
I know not." 

Ver. 23. I am in a strait betwixt two— Doddridge, " I am borne two dif- 
ferent ways." He adds, " the original seems to be an allusion to a ship 
riding at anchor, and at the same time likely to be forced to sea by the vio- 
lence of the winds. Desire to depart.—" From what the apostle saith 

here, (says Dr. Macknight,) we may infer that he bad no knowledge nor ex- 
pectation of a middle state of insensibility between death and the resurrec- 
tion. For if he had known of any such state, he would have thought it better 
to live, and promote the cause of Christ and religion, than, by dying, to fall 
into a state of absolute insensibility. Besides, how could he say that he had 
a desire to be with Christ, if he knew that he was not to be with him till after 
the resurrection?" It is clear that his object was not merely rest, but enjoy- 
ment—an enjoyment very far better than he could expect or hope on earth. 

Which is far better.— Macknight, "By much far better." This, he adds, 
" is the highest superlative which it is possible to form in any language." 

Ver. 25. I know, &c— Most probably St. Paul had received a divine intima- 
tion to that effect. 

Ver. 27. Let your conversation.— [kct suitably to the high honours and 
privileges which you sustain as citizens of the heavenly Jerusalem, and seek 
the honour of the gospel, and the welfare of the church in all your actions.]— B. 

— ,. ■ ■ M . . ...... — - - — -*T" tr?-* ** ' ' .i:. _ ? I^^Z. — — — — * tlT^J 



PHJLLIPPIANS, II. 



531 



30 Having the same conflict which ye saw lin me, 
and now hear to be in me. 

CHAPTER II. 

I He exhorteth them to unity, and to all humbleness of mind, by the example of 
Christ's humility and exaltation : 12 to a careful proceeding in the way of 
salvation, that they be as lights to the wicked world, 16 and comforts .to him 
their apostle, who is now ready to be offered up to God. 19 He hopeth to send 
Timothy to them, whom he greatly commendeth, 25 as Epapiiroditus also, 
whom he presently sendeth to them. 

IF there be therefore any consolation in Christ, if any 
comfort of love, if any fellowship of the Spirit, if any 
a bowels and mercies, 

2 Fulfil b ye my joy, that ye be c like minded, having 
the same love, being of one accord, of one mind. 

3 Let nothing d be done through strife or vain glory ; 
but in lowliness of mind let each e esteem other better 
than themselves. 

4 Look not every man on his f own things, but every 
man also on the things of others. 

5 Let this s mind be in you, which was also in Christ 
Jesus : 

6 Who, being h in the form of God, thought it not 
robbery to be equal i with God : 

7 But J made himself of no reputation, and took upon 
him the form of a k servant, and was made in the 1 like- 
ness of men : 



A. M. cir. 

A. D. cir. 
62. 



it 

M 



l Ac.16.i9. 
1 Th.2.2. 



CHAR Q. 

a Col.3.12. 

b Jn 3.&J. 

c 2 Co. 13.11 
1 Pe.3.8. 

d Ga.5.26. 
Ja.3.14. 

e 1 Pe.5.5. 
f 1 Co.13.5. 

g Jn.13.14. 
1 Pe.2.21. 

h Jn.1.1,2. 
Col. 1.15. 

i Jn.5.18. 

j P&22.S. 
k Lu.22.27. 
1 or, habit. 



Chap. II. Ver. 1. Boioels and mercies.— This, in the Hebrew idiom, would 
be " bowels of mercies," as in Co), iii. 12. 

Ver. 2. Like-minded. — Doddridge, "unanimous." Of one accord, of 

one mind. — Doddridge, "Having your souls ioined together in attending to 
the one (great) thing ;" namely, practical holiness. Guise understands the 
first expression (like-minded) as a general term, and the following as particu- 
lars of it ; having the same love, the same designs, the same principles. 

Ver. 5—3. Let this mind, &c. — " Let the same mind be in you which was 
in Christ Jesus ; who being in the condition of God did not regard his equality 
with God as an object of solicitous desire, but humbled himself, (assumed an 
inferior or humble station,) taking the condition of a servant, being made af- 
ter the similitude of men, and being found in fashion as a man, he exhibited 
his humility by obedience, even to the death of the cross." — Stuart. 

Ver. 6. The form of God. — The term seems most naturally to mean, " ex- 
isting in the glory and majesty of Deity," as in Heb. i. 3. Some light may be 
thrown on this passage, from a parallel expression of Clement, Bishop of 
Rome, in the close of the first century :— " The sceptre of the majesty of God, 
our Lord Jesus Christ, came not in the show of pride, though he could have 
done so, but with humility," &c. (Wake's Epis. ch. xvi.) Here "the scep- 
tre of God's majesty" seems to explain the " form of God ;" and the opposi- 
tion between the members of the sentence is very similar : Christ is also here 

proposed as a pattern of humility. Thought it not robbery — Or injustice 

— to be, or represent himself as, equal with God. — We have not room, nor 
would it be consistent with our plan, to introduce long verbal criticisms ; but 
justice requires us to remark, ihat some very able scholars, and at the same 
time zealous defenders of the divinity of Christ, give a very different version 
of this expression. Waterland says, " I am persuaded that the words may 
very justly be translated, ' He did not very highly value — did not insist upon 
has equality with God,' " &c. Pye Smith also renders it — " Did not esteem 
it an object to be caught at, to be on a parity with God ; but emptied himself," 
&c. Wardlaw, however, and other able critics, contend in favour of the 

common version. Equal with God.— Some contend that the Greek (isa) 

should be rendered " like ;" but in the scriptures, the terms like and equal are 
often used as equivalent—" To whom will ye liken me, or shall 1 be equal? 
saith the Holy One?" Isa. xl. 25 ; xlvi. 5. 

Ver. 7. But made himself of no reputation.— Gr. "emptied himself," so 
Doddridge ; 



)ut Macknight, " divested himself," i. e. of his honours and his 
-And took [Gr. "taking"] "ipon him the form— the character, the 
station— of a servant— &. bondman, or slave, as the word usually signifies, (so 
Macknight :) but this does not mean literally that he was in any servile capa- 








532 



PHILIPPIANS, II. 



~ ^il 



mHe.l£2. 
n He.2.9. 
Re. 3.21. 

o Is. 45.23. 
Re. 5. 13. 

p Jn.13.13. 
Ro.14.9. 

q Pr. 10.16. 

Jn.6.27„ 

29. 

He.4.!l. 

2Pe.l5.. 

10. 
r £p.6.5. 

s He.13.21. 

t 1 Co. 10. 10 

u Ro 14.1. 

v or, sin- 
cere. 

w Mat. 5. 45. 

Ep.5.1. 
x De.32.5. 

y or, shine 

ye. 
z Mat.5.14, 

16. 
a 1 Co.9.26. 

b poured 

forth. 
c 2 Ti.4.6. 



8 And being found in fashion as a man, be humbled 
himself, and became m obedient unto death, even the 
death of the cross. 

9 Wherefore "God also hath highly exalted him, and 
given mm a name which is above every name : 

10 That at the name of Jesus ° every knee shouM bow, 
of things in heaven, and things in earth, and thing* un- 
der the earth ; 

1 1 And that every tongue should confess that Jesus 
Christ is p Lord, to the glory of God the Father. 

12 Wherefore, my beloved, as ye have always obeyed, 
not as in my presence only, but now kiuch more in my 
absence, work i out your own salvation with r fear and 
trembling. m 

13 For it is God 3 which worketh in you both to will 
and to do of his good pleasure. 

14 Do all things without t murmurings and u dispu- 
tings : 

15 That ye may be blameless and v harmless, the sons 
w of God, without rebuke, in the midst of a x crooked 
and perverse nation, among whom y ye shine as lights 
z in the world ; 

16 Holding forth the word of life; that I may rejoice 
in the day of Christ, that I have not run in a vain, nei- 
ther laboured in vain. 

17 Yea, and if I be b offered c upon the sacrifice and 
service of your faith, I joy, and rejoice with you all. 



3 



city, but treated as such— scourged, crucified, &c. And toas made [Gr. 

" being made"] in the likeness of men — Means, he became as a common or- 
dinary man. See Isa. liii. 2. 

Ver. 8. Even the death of the cross— That is, the most degrading, excru- 
ciating, and accursed, of all the forms of death. 

Ver. 9. Given him.—Macknight, " bestowed on him." 

Ver. 10. At (Gr. " in") the name of Jesus— i. e. to him, as the Saviour of 
men— every knee should boio—i. e. all creatures should worship him. See 

Rev. v. 13, 14 ; and compare Rom. xiv. 11. Things in heaven.—" ' Things 

in heaven, earth, or under the earth,' is a common periphrasis of the He- 
brew and New Testament writers, for the universe. What can be meant, by 
things in heaven, i. e. beings in heaven, bowing the knee to Jesus, if spiritual 
worship be not meant? What other worship can heaven render? And if the 
worship of Christ in heaven be spiritual, should not that of others, who ought 
to be in temper united with them, be spiritual also? And when it is added, 
this worship shall be ' to the glory of God the Father ;' I understand the sen- 
timent to be, that Jesus in his mediatorial character is the proper object of 
universal adoration ; but as this character has a peculiar connexion with, and 
relation to, God the Father, so the worship paid to Christ the Mediator, should 
redound to the glory of the Father as well as of himself." — Prof. Stuart. 

Ver. 12. Work out.—Macknight, "Strongly work." The word (katerga- 
zesthc) is emphatic, and seems to imply diligence, labour, and perseverance.— 
(Pool.) Doddridge says— "The original (of this passage) is very emphati- 
cal, as Howe beautifully observes ; for it asserts, on the one hand, that God 
is actually or continually operating, and, on the other, that thus to work in the 
heart for such noble purposes, i3 the prerogative of God, and an effect worthy 
his divine attributes and perfections." Pres. Edioards says— " I question it' 
any word can be found in all the Greek language more expressive." When it 
is added, that we are to work out our salvation " with fear and trembling," 
the words imply a great degree of humility and reverence, and are in this sense 
applied by Chrysostom to the holy angels, as is observed by Hammond. 

Ver. 13. Which worketh.— Macknight, " Who inwardly worketh." 

Vor. 15. Ye shine.— Margin, "Shine ye." So Theophylact. Compare Mat. 
v. l'», 16. But Saurin -explains this in reference to light-houses, and particular- 
ly th? famous tower of Pharos, in which lights were always kept burning, as a 
guide to mariners. 

V-r. 17. Offered upon. — Margin, "poured forth;"—!, e. if my blood should 



r 



PHILIPPIANS, III. 



-» 



533 



IS For the same cause also do ye joy, and rejoice 
with me. 

19 d But I trust in the Lord Jesus to send Timotheus 
e shortly unto you, that I also may be of good comfort, 
when I know your state. 

20 For I have no man f like minded, who will natu- 
rally care for your state. 

21 For all seek their 'own, not the things which 
are Jesus Christ's. 

22 But ye know the proof of him, that, as a son with 
the father, he hath served with me in the gospel. 

23 Him therefore I hope to send presently, so soon 
as I shall see how it will go with me. 

24 But h I trust in the Lor<j. that I also myself shall 
come shortly. 

25 Yet I supposed it necessary to send to you i Epa- 
phroditus, my brother, and companion in labour, and 
j fellow- soldier, but your messenger, and he that mi- 
nistered to my wants. 

26 For he longed after you all. and was full of heavi- 
ness, because that ye had heard that he had been sick. 

27 For indeed he was sick nigh unto death : but God 
had mercy on him ; and not on him only, but on me 
also, lest I should have sorrow upon sorrow. 

28 1 sent him therefore the more carefully, that, 
when ye see him again, ye may rejoice, ana that I 
may be the les's sorrowful. 

29 Receive him therefore in the Lord with all glad- 
ness ; and k hold such in reputation : 

30 Because for the work of Christ he was nigh unto 
death, not regarding his life, i to supply your lack of 
service toward me. 

CHAPTER III. 

1 He warneth them to beware of the false teachers of the circumcision, 4 show- 
ing that himself hath greater cause than they to trust in the righteousness of 
the law : 7 which notwithstanding he counteth as dung and loss, to gain Christ 
and his righteousness, 12 therein acknowledging his own imperfection. 15 He 
exhorteth them to be thus minded, 17 and to imitate him, 18 and to decline 
the ways of carnal Christians. 

"PINxlLLY, my brethren, rejoice a in the Lord. To 
■*- write the same b things to you, to me indeed is 
not grievous, but for you it is safe. 

2 Beware of c dogs, beware of d evil- workers, beware 
of the e concision. 

3 For we f are the circumcision, which worship God 
in the spirit, and rejoice in Christ Jesus, and have no 
confidence in the flesh. 



A.M. cir. 

4066. 
A. D. cir 
62. 



d moreover. 



e 1 Th.3.2. 



f or, so dear 
unto me. 



g 2 Ti.3.2. 



h c.1.25. 



1 c 



4.18. 



j Phil. 2. 



k or, honour 
such. 
1 Co. 16. 18 



1 lCo.16.17 



CHAP. 3. 



a lTh.5.16. 



2 Pal. 19. 
15. 



Is.56.10, 

11. 

Re.22.15. 



c Ps.na. 

115. 
e Ga.5.1..3. 



Ro.2.28, 
29. 



be poured forth in martyrdom. [Parkhurst well remarks, that the Apostle 
compares the faith of the Philippians to the sacrificial vr**tHi, and his own 
blood shed in martyrdom to the libation— i. e. the wine poured out, on occa- 
sion of the sacrifice.] — Bagster. 

Ver. 19. Your state— \. e. the state of the church and of the cause. 

Ver. 25. Messenger.— Gr. "apostle." The pastors were the apostles' mes- 
sengers, o* angels of the churches : St. Paul and the eleven were apostles of 
Jesus Christ. 

Chap. III. Ver. 1. To write the same things— -To repeat what he had 
said in the preceding chapter, verses 17, 18. 

Ver. 2. Beware of dogs.— V Enfant states, that the Romans used to chain 
their dogs at their house-doors, and write over a caution to strangers to be- 
ware of them ; to which he thinks the apostle here alludes. Of the con- 
cision— Macknighi. " excision ;" a term framed and used satirically for the 
bigoted advocates of circumcision. 
Lfc - J 



534 



PHILIPPIANS, III. 



A. M. cir. 

4066 

A. D. cir. 

62. 



g Ac.23.6. 

h Ac.22.3,4. 
Ga.1.13, 
14. 

i Lu.1.6. 

j Mat. 13.44 

k Is.53.11. 
Je. 9. 23,24 
Ju.17.3. 
1 Co.2.2 

1 2Co.ll. 

25,27. 

mRo. 10.3,5 

n Ro.1.17. 

3.21,22. 

o lPe.4.13. 

p Ac.26.7. 

q He. 12.23. 

r Ps.45.10. 
He. 6.1. 

e 1 Cd.9.24. 
He. 12.1. 

t He.3.1. 



4 Though I might also have confidence in the flesh. 
If any other man thinkeih that he hath whereof he 
might trust in the flesh, I more : 

5 Circumcised the eighth day, of the stock of Israel, 
of the tribe of Benjamin, a Hebrew of the Hebrews; 
as touching the law, a s Pharisee ; 

G Concerning h zeal, persecuting the church ; touch- 
ing the righteousness which is in the law, i blameless. 

7 But what things were gain to me, those I counted 
loss J for Christ. 

8 Yea doubtless, and I count all things but loss for 
k the excellency of the knowledge of Christ Jesus my 
Lord : for whom I have i suffered the loss of all 
things, and do count them but dung, that I may win 
Christ, 

9 And be found in him, not having mine own m right- 
eousness, which is of the law, but that which is 
through the faith of Christ, the righteousness n which 
is of God by faith : 

10 That I may know him, and the power of his re- 
surrection, and the ° fellowship of his sufferings, being 
made conformable unto his death ; 

1 1 If by any means I might p attain unto the resurrec- 
tion of the dead. 

12 Not as though I had already attained, either were 
already ^ perfect : but I follow after, jf that I may 
apprehend that for which also I am apprehended of 
Christ Jesus. 

13 Brethren, I count not myself to have apprehended : 
but this one thing I do, forgetting r those things which 
are behind, and reaching forth unto those things which 
are before, 

14 I press s toward the mark for the prize of the high 
t calling of God in Christ Jesus. 



Ver. 7. I counted loss—i. e. " I threw thorn away, as mariners (often) do 
their goods, lest they should endanger their lives. See Acts xxvii. 21." — Dodd- 
ridge. 

Ver. 8. The loss of all things— Doddridge thinks it not improbable (we 
think it almost certain) that Paul had been laid, by his unbelieving brethren, 
under the great excommunication, which forfeited all his property. 

Ver. 10. The power of his resurrection.— See- Rom. vi. 4, 5. 2 Co. i. 
5—7, &c. 

Ver. 11. Resurrection of the dead.—Maclcnight, "from the dead;" i. e. 
the first resurrection, which is of believers only ; 1 Co. xv. 23. I Thess. iv. 16. 

Ver. 12. Already perfect. — Some think this may refer to the initiated in the 
heathen mysteries, who were t so called; others, with more probability, refer 
it to the public games here alluded to. Those who obtained a prize were said 
thereby to be made perfect ; that is, to have gained their object. Appre- 
hended of Jesus Christ.— Some think this may refer to those who were ta- 
ken by the hand, and introduced to the games by persons of repute and credit. 

Ver. 13. Forgetting those things which are behind. — This is commonly 
understood as referring to the ground passed over in the course ; but Hammond 
quotes from Horace a striking passage, which, speaking of a competitor in the 
chariot races, says—" He presses to overtake those horses which are before 

his, but. contemns and looks not back after any that he has left behind." 

And reaching forth.— Macknight, " Exceedingly stretching myself forward." 
Foreetting the things that were behind, namely, the attainments he had al- 
ready made, he was still eagerly reaching forward, still pressing toward the 
goal, eager to " lay hold on eternal life," which is " the prize of (our) high 
calling of God in Christ Jesus." 

Ver. H. I press toward— Macknight, " I follow along" the rnark—\. e. 

the whi'<? line chalked out to guide their course. 



p= 



PHILIPPIANS, IV. 



535 



15 Let as therefore, as many as be "perfect, be thus 
T minded : and if in any thing ye be otherwise minded, 
God shall reveal even this unto you. 

16 Nevertheless, whereto we have already attained, 
let us walk by the same w rule, let us mind the same 
thing. 

17 Brethren, be followers x together of me, and 
mark them which walk so as ye have us 7 for an en- 
sample. 

18 iFor many walk, of whom I have told you often, 
and now tell you even weeping,_ that they are the en- 
emies z of the cross of Chjist : 

19 Whose a end is destruction, whose b God is their 
belly, and whose c glory is in their shame, who mind 
earthly things.) 

20 For our d conversation is in heaven ; from whence 
also we look e for the Saviour, the Lord Jesus 
Christ : 

21 Who shall change f our vile body, that it may be 
fashioned like unto his glorious body, according to the 
working s whereby he is able even h to subdue all 
things unto himself. 

CHAPTER IV. 
I From particular admonitions 4 he procecdeth to general exhortations, 
10 showing how he rejoiced at their liberality towards him lying in prison, not 
so much for the supply of his own wants, as for the grace of God in them. 19 
And so he concluded! wiih prayer and salutations. 

THEREFORE, my brethren dearly beloved and 
longed for, a my joy and crown, so stand fast in 
the Lord, my dearly beloved. 

2 I beseech Euodias ; and beseech Syntyche, that 
they be of the same mmd in the Lord. 

3 And I entreat thee also, true yoke-fellow, help those 
women which laboured with me in the gospel, with 
Clement also, and with other my fellow-labourers, 
whose names are in the book of life. 



A. 


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D. cir. 




62. 



u 1 Co.2.G. 

v Ga.5.10. 

wGa.6.16. 

x 1 Th.1.6. 

y lTe 5. 3. 

z Ga.1.7. 
6.12. 

a 2Co.ll.15 
2Pe.2.l. 

b 1 Ti.6.5. 

c Ho.4.7. 
d Ep.2.6,19 

e He.9.28. 

f I Co. 15. 
i3, &c. 
1 Jn.3.2. 

g Ep.1.19, 

h I Co. 15. 

26,27. 



CHAP. 4. 
a 2 Co. 1.14. 



Ver. 15, 16. Let us therefore, as many as be perfect, &c— That is, all 
who have attained to any proficiency in the Christian lite, " be thus minded" 
— thus earnest in persevering, thus eager to gain the prize. " Nevertheless (or 
however) whereto we have already attained, let us walk by the same rule, till 
we complete our race, and seize the prize of immortality, the resurrection of 
the dead." 

Ver. 19. Whose God is their belly — Or " the belly ;" for the pronoun is un- 
necessary. These were evidently gluttons and drunkards, and gloried in their 
vices, of which they ought to be ashamed. 



Ver. 20. 
heaven." 

Ver. 21, 



Our conversation, &c. — Doddridge, " We converse as citizens of 

Who shall change our vile body.— Literally, " Who shall transform 
the body of our humiliation." — Doddridge. 

Chap. IV. Ver. 2. I beseech Euodias, and beseech Syntyche, that they be 
of the same mind. — These appear to have been two Christian females (per- 
haps deaeonesses) who seem to have had some difference between them, and 
whom Paul wished by all means to reconcile. 

Ver. 3. True yoke-fellow. — Doddridge, " Associate." We apply the term 
exclusively to the conjugal relation 
married, and the word is masculine.- 
ment, probably, whose Epistle to the Romans we have referred to in the se- 
cond chapter of this Epistle. Whose names are in the book of life.— It is 

hardly to be supposed that Paul meant to reveal the decree of God respecting 
these individuals by name ; Doddridge therefore softens the expression : 

' Whose names (as I have reason in charity to hope) are written," &c. See 
Mat. iii. 16. Rev. iii. 5. But And. Fuller gives a somewhat different expla- 
nation in his discourses on the Apocalypse. " The blessed God (says he) is 



but Paul, we are to recollect, was not 
■With Clement also.— The same Clc- 



536 



PHILIPPIANS, IV. 



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d M.u.6.25. 
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e ls.26.3. 
J n. 14.27. 

f Ep.4.25. 

g or, vene- 
rable. 

h 2Co.8.21. 

i De. 16.20. 
Is.26.7. 

j Ja.3.17. 

1 Jn.3.3. 

k lCo.c.13. 

1 Col.4.5. 
He. 11.2. 

m2Pe.l.3,4 

n Ro.13.3. 

o He.13.20. 

p or, is re- 
vived. 

q 2 Co. 6.7. 

r He.13.5. 

s Jn.15.5. 

2 Co. 12: 9. 



4 Rejoice * in the Lord alway : and again I say, Re- 
joice. 

5 Let your moderation b be known unto all men. The 
Lord c is at hand. 

6 Be careful dfor nothing; but in every thing by- 
prayer and supplication with thanksgiving let your 
requests be made known unto God. 

7 And the peace e of God, which passeth all under- 
standing, shall keep your hearts and minds through 
Christ Jesus. 

8 Finally, brethren, whatsoever things are f true, what- 
soever things are °h honest, whatsoever things are 
i just, whatsoever things are j pure, whatsoever things 
are k lovely, whatsoever things are of good i report ; 
if there be any m virtue, and if there he any n praise, 
think on these things. 

9 Those things, which ye havs both learned, and 
received, and heard, and seen in me, do : and the God 
of peace shall be with you. 

10 But I rejoiced in the Lord greatly,, that now at the 
last your care of me p hath flourished again ; wherein 
ye were also careful, but ye lacked <i opportunity. 

11 Not that I speak in respect of want : for I have 
learned, in whatsoever state I am, therewith to be 
r content. 

12 I know both how to be abased* and I know how 
to abound : every where and in all things I am instruct- 
ed both to be full and to be hungry, both to abound 
and to suffer need. 

131 can do all things through s Christ which strength - 
eneth me. 

14 Notwithstanding ye have well done r that ye- did 
communicate with my affliction. 



represented as keeping a register of his servants, not as elect, or as redeemed, 
or as called, but as his professed followers. When any turn back, their names 
are blotted out. Henee, at the last judgment, it is made the rule of condem- 
nation J ' Whosoever was not found written in the book of li.'e was east into 
the lake of fire.' (Rev. xx. 15.) Some were never there, never having pro- 
fessed to be the followers of Jesus ; while others, who had been there, w?re 
blotted out : in either case, their names would not be found there. Hence also 
(chap. xxi. 27) it is the rule of admission into the New Jerusalem.'* 

Ver. 5. The Lord is at hand.— See 2Thess. ii. 2. 

Ver. 6. Be careful— Doddridge, " anxious"— /or nothing. 

Ver. 7. The peace of God— la that of which he alone is the author, and 
which he alone can give. John xiv. 27. 

Ver. ^. Honest.— Doddridge and Macknight, "venerable," or "grave." 
The true idea seems to be as expressed by Lardner : " Without levity in 
word, action, habit, and behaviour;" which (levity) often renders persons de- 
spicable. 

Ver. 10. Hath flourished again.— -" In this figurative expression (says Mack- 
night) the apostle likened the Philippians' care of him to a plant, which 
withers and dies in winter, but groweth again in the following year ; or to 
trees, which, after their leaves drop in autumn, put them forth again next 
spring. Lest, however, the Philippians might think this expression insinuated 
a complaint that they had been negligent latterly, the apostle immediately 
added, that they had always been careful to supply his wants, but had not had 
an opportunity till now." 

Ver. 12. I am instructed.— The word commonly used for those who were 
initiated into the ancient mysteries, and perhaps intimating that these prac- 
tical instructions are the best initiation into the Christian mysteries, as they 
teach both humility and gratitude. 

Ver. 13. I can do.—Macknight, '*' I am able to bear." Doddridge 



I 

B sufficient for"— all thin^ 



idridge, "lam I 



PHILIPPIANS, IV. 



537 



15 Now, ye Philippians, know also, that in the be- 
ginning of the gospel, when I departed from Macedo- 
nia, no t church communicated with me as concerning 
giving and receiving, but ye only. 

16 For even in Thessalonica ye ser t once and again 
unto my necessity. 

17 Not because I desire a gift : but I desire fruit that 
may abound to your account. 

18 But u I have all, and abound : I am full, having re- 
ceived of Epaphroditus the things which were sent 
from you, an odour of a sweet smell, a sacrifice v accept- 
able, well-pleasing to God.- 

19 But my God shall supply w all your need accord- 
ing to his riches x in glory by Christ Jesus. 

20 Now y unto God and our Father be glory for ever 
and ever. Amen. 

21 Salute every saint in Christ Jesus. The brethren 
which are with me greet you. 

22 All the saints salute you, chiefly they that are of 
Cesar's household. 

23 The grace of our Lord Jesus Christ be with you 
all. Amen. 

IT It was written to the Philippians from Rome by 
Epaphroditus. 



t 2 Co. i 1.8, 
9 



u or, have 
received. 



v He. 13. 16. 



wPs.23.1. 



x Ep.3.16. 



y Ro.lG.27. 



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Ver. 15. When I departed from Macedonia.— Doddridge, " was departing 



15 



He must have received these sums before he left Macedonia, and the last, per- 
haps, just as he was departing ; about twelve years before this Epistle was 
written. 

Ver. 16. Even in Thessalonica— A. famous city in Macedonia. See Acts 
xvii. I, &c. 

Ver. 22. Cesar's household.— [The, cruel, worthless, and diabolic Nero, was 
at this time emperor of Rome ; but it is not improbable that the emperess Pop- 
pea was favourably inclined to Christianity, as Josephus relates that "she 
was a worshipper of the true God." Jerome states, (in Phileni.) that St. 
Paul had converted many in Cesar's family ; for " being by the emperor cast 
into prison, he became more known to his family, and turned the house of 
Christ's persecutor into a church.]— Bagster. 

The subscription of this Epistle " from Rome, by Epaphroditus," seems cor- 
rect. Compare chap. iii. 25. We have before mentioned that none of these 
are of any divine authority, being added by some transcriber, and chiefly upon 
conjecture. Pale]/ particularly rejects those appended to the first Epistle to 
the Corinthians, the Galatians, the first to the Thessalonians, &c. 



THE EPISTLE OF PAUL THE APOSTLE TO THE 

COLOSSIANS. 



[Colosse was a large and populous city of Phrygia Pacatiana, in Asia Mi- 
nor, seated on an eminence to the south of the river Meander, near to the 
place, says Herodotus, (1. vii. c. 30,) where the river Lycus enters the earth, 
which course it continues for five furlongs, before it emerges and falls into the 
Meander. It was situated, according to ancient authorities, between Laodicea 
and Hierapolis, nearly equidistant from each ; all which cities, according to 
Eusebius, were destroyed by an earthquake, in the tenth year of the emperor 
Nero, and about a year after the writing of this Epistle. Colosse, however, 
doubtless rose again, like her sister cities, from her ruins ; and Constantine 
Porphyrogennetus states that it was called in his time Chonce. Colosse is 
supposed to have occupied a site now covered with ruins, near the village of 
Konous, or Khonas, about three hours from Laodicea, but on the other side 
of the river which is supposed to be the Lycus, and about twenty miles N. W. 



i38 



COLOSSIANS, I. 



'-=$ 



i. 



of Degnizlu. By whom, or at what time, the church at Colosse was founded 
is wholly uncertain ; but it would appear from the Apostle's declaration, ch. 
ii. 1, that he was not the honoured instrument. It appears from the tenor of 
this Epistle to have been, upon the whole, in a very flourishing state ; but 
some difficulties having arisen among them, they sent Epaphras to Rome, 
where the Apostle was now imprisoned, (ch. iv. 3,) to acquaint him with the 
state of their affairs. Tins was the immediate occasion of the Epistle ; to 
which we may add the letter sent him by the Laodiceans, (ch. iv. 16,) concern- 
ing certain false teachers. This Epistle appears to have been written about 
the same time with that to the Philippians, (compare chap. i. 1. with Phi. ii. 
19.) that is, towards the end of A. D. 62, and in the ninth of the emperor Nero.] 
Bagster. 



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a Ep.1.1. 
b Pi,. 16.3. 
c Ga.1.3. 

d Ep.1.15, 

16. 

e 2 Ti.4.8. 
1 Pe.i.4. 

f ver.23. 

g Jn.15.16. 

h Ro.10.17. 

i TfeAll, 

12. 

j Jn.4.23. 

k Phil. 23. 

1 Ro.15 30. 

mRo.12.2. 
Ep.5.10, 
17. 

n Ps.119.99t 

o I Jn.5.20. 

p Phi.1.27. 



CHAPTER I. 

I After salutation he thanketh God for their faith, 7 confirmed! the doctrine of 
Epaphras, 9 prayeth farther for their increase in grace, 14 describeth the trne 
Christ, 21 encoinugeth them to receive Jesus Christ, and commendeth his own 

ministry. 

PAUL, a an apostle of Jesus Christ by the will of 
God, and Tim o then s our brother, 

2 To the saints b and' faithful brethren in Christ 
which are at Colosse : c Grace be unto you, and peace, 
from God our Father and the Lord Jesus Christ. 

3 We d give thanks to God and the Father of Ous 
Lord Jesus Christ, praying always for you, 

4 Since we heard of your faith in Christ Jesus, and 
of the love which ye have to all the saints, 

C- For the hope which is laid up e for you in heaven, 
whereof ye heard before in the word of the truth of 
the gospel ; 

6 Which is come unto you, as it is in all t the world ; 
and bringeth s forth fruit, as it doth also in you, since 
the day ye heard h of it, and knew the i grace of God 
in j truth : 

7 As ye also learned of * Jkpaphras our dear fellow- 
servant, who is for you a faithful minister of Christ ; 

8 Who also declared unto us your love *in the Spirit. 

9 For this cause we also, since the day we heard it, 
do not cease to pray for you, and to desire that ye 
might be filled with the knowledge of his m will in all 
"wisdom and spiritual ° understanding; 

• 10 That ye might walk p worthy of the Lord unto 



Chap. I. Ver. 2. Saints. — [The term saint, properly denotes a holy person, 
separated from sin, and consecrated to God, probably from agos, a thing sa- 
cred, purity ; and such the gospel requires every man to be, and such every 
true believer is. To restrict it here to those who adhered to the purity of the 
Christian faith in opposition to the Judaizing Christians, greatly impoverishes 
and debases the sense, as Doddridge well remarks. 1 — Bagster. 

Ver. 3. God and the Father.— Doddridge and Macknight, "The God and 
Father." 

Ver. 4. Since we heard of your faith. — It by no means follows from this, 
that Paul knew of their conversion by hearsay only : it is very consistent wit! 
this to suppose, that Paul might have preached to them, in the first instance, 
though his stay was too short to see much of the fruit of his labour, bul after 
which he would very naturally inquire of Epaphras, their stated minister. 
Ver. 7. 

Ver. 6. In all the loorld—i. e. the Roman empire, which then comprehended 
nearly ah the civilized world. 

Ver. 8. Your love in the Spirit.—"' In the bonds of that one Spirit who 
unites all our hearts."— Doddridge. 

yer. 9. Knowledge — loisdom— understanding.— It is not easy, perhaps, to 
affix distinct and determinate ideas to each of these words. Si. Paul, in his 
usual rapid style, accumulates words on words to express the fulness 
ideas. 



ess of his 



r 



C0L0SSIAN3, I. 



539 



I 



all <J pleasing, r being fruitful in everv good work, and 
increasing s in the knowledge of God ; 

11 Strengthened t with all might, according to his 
glorious power, unto all "patience and long-suffering 
with v joyfulness; 

12 Giving thanks unto the Father, which hath 
made us meet w to be partakers of the inheritance 
x of the saints in light : 

13 Who hath delivered us from the powt.r of J dark- 
ness, and hath translated us into the kingdom of 
z his dear Son : 

14 In a whom we have redemption through his 
blood, even the forgiveness of sins : 

15 Who is the image b of the invisible God, the first- 
born of every creature : 

16 For by c him were all things created, that are in 
heaven, and that are in earth, visible and invisible, 
whether they be thrones, or dominions, or principalities, 
or powers: all things were created by dhim, and for 
him: 



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s2Pe.3.l8. 

t Is 45.24. 

u Ja.l 4. 

v Ro.5.3. 

w Re.22.14. 

x Ac.20.32. 

y 1 Pe.2.9. 

z the son of . 
his love. 

a Ep.1.7. 

b He. 1.3. . 

c Jn.1.3. 

d Ro.11.36. 



Ver. 10. Unto all pleasing.— Macknight, " so as to please him in all things ;" 
which is undoubtedly the sense, though the expression is elliptical. 

Ver. 12. To be partakers of the injieritance—i. e. the heavenly Canaan, 
Heb. xi. 16, which is allotted to then; by divine grace, as the land of promise 
to the Israelites. 

Ver. 15. The image of the invisible God.— Compare Heb. i. 3. The first- 
born of every creature.— Doddridge and Macknight, "Of the lohole crea- 
tion." " According to the Arians, (says Macknight,) the first-born of the 
whole creation is the first made creature; but the reason advanced to prove 
the Son the first-born of the lohole creation, overturns that sense of this pas- 
sage. For surely the Son's creating all things does not prove him to be the 
first made creature." Burgess says, it should be " born before every crea- 
ture ;" and quotes the Pastor of Hermas, and Schmidius, as authorities. Gill 
says, " The sense either is, that he was begotten of the Father. . . . before any 
creatures were in being [as above stated ;] or that he is the first Parent, or 
Bring er forth of every creature into being, as the "word (he says) willibear to 
be rendered," by changing the place of the accent: and to this Burgess seems 
to incline ; but this is merely a conjectural alteration, and will not agree with 
the use of the same word in verse 18. 

On these considerations, Doddridge and Macknight understand the expres- 
sion in the sense of " Heir and 'Lord of all things," as the term implies, and 
as it is applied to our Lord in Heb. i. 3, which we consider as a parallel text. 
So Pye Smith understands it to mean, " the Lord and Chief of all the crea- 
tion." John Edwards has also well justified this sense of the expression, and 
refers for examples of this use of the term " first-born," for the Lord and Chief, 
to Jer. xxxi. '9. Job xviii. 13. Isa. xiv. 30. Ps. lxxxix. 28. Rom. viii. 29. Rev. i. 
5. James i. 18. 

Ver. 16. That are in heaven and that are in earth.— Hammond and 
others, by the " things in heaver?," understand the Jews ; and by the " things 
in earth," the Gentiles ; but for this, we confess, we can find no authority in 
scripture usage, or example. Calvin, and the great body of expositors, by 
these terms understand the inhabitants of heaven and earth— angels and men. 
But £ood angels have never been at variance with God, and consequently re- 
quire not reconciliation ; and evil angels do not reside in heaven, nor are they 
ever mentioned as the subjects of reconciliation. There are, however, in- 
numerable beings in heaven that have been reconciled, namely, the departed 
saints ; and there are also many nations upon the earth to whom the word of 
reconciliation is still sent : these beings, then, both in heaven and earth, are 
reconciled by the death of Christ, and the apostle distinctly enumerates among 
them the Colossian church — "You that were sometimes alienated. ... hath 
he reconciled." We wish to speak with modesty on & question where the 
ablest divines and commentators are so much divided ; but we confess our- 
selves strongly inclined to the latter interpretation, as least exceptionable. 

Thrones, or dominions, &c— This seems to indicate different ranks and 
orders in these heavenly bodies, though it would be presumption in us to at- 
tempt to distinguish and arrange them systematically. But see chap. ii. 15. 

- ' — ■« — 



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COLOSSIANS, I. 



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'i imong 

*n.U6 

mcJctng 

k Ep.2.14.. 
18. 

or, by. 



n Jude 24. 

o He.10.38. 

p Mat.24.14 
Ma 16.15. 

q Phi.3.10. 

r or, fully 
to preach. 

8 £p.3.9. 

t 2TU.10. 

u oi,among 

v 1 Ti.1.1. 

w Ac. 20.28. 
31. 

x 2TL2.24. 
25. 

y 2 Co.11.2. 
z lCo.15.10. 



17 And he is before e all things, and by him all things 
consist. 

18 And he is the head f of the body, the church : 
who is the beginning, s the first-born from the dead ; 
that hin all things he might have the pre-eminence. 

19 For it pleased the Father that in him i should all 
fulness dwell ; 

20 And, j having made k peace through the blood of 
his cross, by him to reconcile all things unto himself, 
by him, / say, whether they be things in earth, or 
things in heaven. 

21 And you, that were sometime alienated and ene- 
mies i in your mind m by wicked works, yet now hath 
he reconciled 

22 In the body of his flesh through death, to present 
n you holy and unblameable and unreproveable in 
his sight : 

23 Tf ye continue °in the faith grounded and settled, 
and be not moved away from the hope of the gospel, 
which ye have heard, and which was preached to 
every p creature which is under heaven ; whereof I 
Paul am made a minister ; 

24 Who now rejoice in my sufferings for you, and 
fill up that which is>behind of the afflictions Qof 
Christ in my flesh for his body's sake, which is the 
church : 

25 Whereof I am made a minister, according to the 
dispensation of God which is given to me for you, 
r to fulfil the word of God ; 

26 Even the mystery 3 which hath been hid from 
ages and from generations, but now l is made mani- 
fest to his saints : 

27 To whom God would make known what is the 
riches of the glory of this mystery among the Gen- 
tiles ; which is Christ u in you, the v hope of glory : 

28 Whom we preach, warning w every man, and 
teaching x every man in all wisdom; that y we may 
present every man perfect in Christ Jesus : 

29 Whereunto »I also labour, striving according to 
his working, which worketh in me mightily. 



Ver. 17. He is before all things— Both in date and rank. Compare Rev. iii. 
14. By him all things consist. — Doddridge, " subsist." 

Ver. 18. The first-born from the dead.— Not only the first that was raised 
" to die no more," Rom. vi. 9 ; but also the chief, the " Lord, both of the dead 
and of the living," Rom. xiv. 9. Compare Rev. i. 5. 

Ver. 19. For it pleased the Father that in him should all fulness dioell — 
Macknight, " all the fulness"— namely, of the Godhead. See chap. ii. 9. But 
here we think, with Pye Smith, it rather intends "the rich abundance, the 
perfection of all those blessings which the context represents as bestowed by 
Christ upon those who believe in him." 

Ver. 20. By him— [Christ] it hath pleased the Father— to reconcile all 
things unto himself— By him [Christ] whether, &c. " Though I have trans- 
lated the word (apokatallaxai,) to reconcile, which is its ordinary meaning, T 
am clearly of opinion that it signifies here, to unite all things to Christ, as 
their head and governor. See Ephes. i. 18. But though I think this the apos- 
tle's meaning, I have not ventured to alter the translation." — Macknight- 
Compare Ephes. i. 10 ; ii. 14 — 16. 

Ver. 21. In your mind by wicked works.— Davenant, " By a mind intent 
on wicked works." 

Ver. 29. Striving, &c. — Macknight, "Striving vigorously, according to the 
effectual working of him who worketh effectually in me with power." 



COLOSSIANS, II. 



541 



CHAPTER II. 

1 He still exhorteth them to be loi^stant in Christ, 8 to beware of philosophy, 
and vain traditions, 18 worshipping of angels, 20 and legal ceremonies, which 
are ended in Christ. 

FOR I would that ye knew what great a conflict I 
have for you, and for them at b Laodicea, and/br 
as many as have not seen my face in the flesh ; 

2 That their hearts might be comforted, being knit 
together in c love, and unto all riches of the full d as- 
surance of understanding, to the acknowledgment of 
the mystery e of God, and of the Father, and of Christ ; 

3 f In whom are hid all the treasures of wisdom and 
knowledge. 

4 And this I say, lest any man should beguile =you 
with enticing words. 

5 For though I be absent in the flesh, yet am I with 
you in the spirit, joying and beholding your order, 
and the steadfastness of your faith in Christ. 

6 As ye have therefore received Christ Jesus the 
Lord, so walk h ye in him : 

7 Rooted i and built up in J him, and established m 
the faith, as ye have been taught, abounding therein 
with thanksgiving. 

8 Beware k lest any man spoil you through phi- 
losophy and vain deceit, after the tradition of men, 
after the i rudiments of the world, and not after 
Christ. 

9 For in him m dwelleth all the fulness of the God- 
head bodily. 

10 And ye are complete n in him, which is the head 
°of all principality and power: 

11 In whom also ye are circumcised with the cir- 
cumcision p made without bands, in putting ofT the 
body of the sins of the flesh by the circumcision of 
Christ : > 

12 Buried 9 with him in baptism, wherein also ye 
are risen with him through the faith of the operation 
v of God, who hath raised him from the dead. 

13 And s you, being dead in your sins and the uncir- 
cumcision of your flesh, hath he quickened together 
with him, having forgiven you all trespasses ; 

14 Blotting l out the handwriting of ordinances that 



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62. 

CHAP. 2. 

a ov. fear, 
or, care. 

b Re.3.14, 

&c. 

c c 3.14. 

d Is.32.17. 
He.6.ll. 

e 1 Jn.5.7. 

f or, where- 
in. 

g Ma. 13.22. 

h 1 Jn.2.6. 

i Ep.3.17. 

j Jn. 15.4,5. 

k Ro.16.17. 
Ep.5.6. 
He. 13.9. 

I or, ele- 
ments. 

m c.1.19. . 

n He.5.9 

o 1 Pe.3.22. 

p Je.4.4. 
Fhi.3.3. 

q Ro,6.4,5. 

r Ep.1.19. 

s Ep.2.1,5, 
11. 

t Ep.2.15, 
16. 



1 



Chap. II. Ver. 1. What great conflict.— Doddridge, " contention -." and 
so the word is rendered, I '1 hes. ii. 2. The Greek implies a kind of agony, 
which the apostle suffered from hearing of their circumstances, without heing 

able to visit them himself. And for as many as have not seen my face in 

the flesh— That is, he had a like anxiety to visit all who embraced and adorned 
the gospel, as did these Colossians. • 

Ver. 2. Full assurance of understanding. — The fullest conviction of the 

mind. Doddridge says the phrase is Hebrew, and very emphatical. Of 

God, and of the Father.— ■" Even of the Father." 

Ver. 3. In whom.— Margin, " wherein ;" but we think Christ himself parti- 
cularly referred to, as in verse 9. So Chrysostom. 

Ver. 4. Lest any man should beguile yoit.—See Ephes. iv. 14 ; v. 6. 

Ver. 7. Built up in him.— See Ephes. ii. 19 — 22. 

9. All the fulness, &c. — Compare on chap. i. 19. 

11. Circumcision made without hands. — See Ephes. ii. 11. 

12. Buried with him in baptism.. — See on Rom. vi. 3, 4. 

13. Hath he quickened. — See Ephes. ii. 1, 5, 



Ver. 
Ver. 
Ver. 
Ver. 

Ver. 14. Blotting out. — This refers to the most ancient method of cancelling 
obligations, and is frequently alluded to in the Old Testament. See Pa. Ii. l. 

46 



|| 842 



COLOSSIANS, II. 



A. M. e'v. 

4066. 

A. D. cir. 

62. 



u Ps.63.18. 

le.Sl.12. 

Lii.10.18. 

11.22. 

Jn. 12.31. 
v or, him- 
self. 
wRo. 14.10, 

13. 
x or, for 

eating 

and 

drinking. 
y or, part. 
z He.8.5 

a Re.3.1l. 

b or, judge 
against 
you. 

c 
voluntary 
in humilv 
ty. 

d De.29.29. 
Job 33.2. 

e Ep.4.15, 
16. 

f or, ele- 
ments. 



being a 



was against us, which was contrary to us, and took 
it out of the way, nailing it to his cross ; 

15 And having u spoiled principalities and powers, 
he made a show of them openly, triumphing over 
them in v it. 

16 Let no man therefore judge w you x in meat, or in 
drink, or in J respect of a holy day, or of the new moon, 
or of the sabbath days : 

17 Which are a shadow z of things to come ; but the 
body is of Christ. 

18 Let a no man b beguile you of your reward c in a 
voluntary humility and worshipping of angels, intru- 
ding d into those things which he hath not seen, vain- 
ly puffed up by his fleshly mind, 

19 And not holding the e Head, from which all the 
body by joints and bands having nourishment minis- 
tered, and knit together, increaseth with the increase 
of God. 

20 Wherefore if ye be dead with Christ from the 
f rudiments of the world, why, as though living in 
the world, are ye subject to ordinances, 

21 (Touch not ; taste not ; handle not; 

22 Which all are to perish with the using ;) after the 
commandments and doctrines of men? 



Isa. xliii. 25 ; xliv. 22. The Jewish ritual law is here referred to, which was 
not only obliterated by Christ, but nailed in triumph to his cross, when he 
said, " It is finished." The types, when they were fulfilled, expired. When 
the apostle speaks of Christ's blotting out the handwriting, taking it away, 
and nailing it to his cross, he alludes, by a beautiful gradation, to the various 
ways of cancelling a debt-bond ; one of which was striking a nail through it 
on a post, in a public place. 

Ver. 15. Having spoiled 'principalities, &c— Compare Ephes. iv. 8 ; vi. 12. 
Triumphing over them in it— Doddridge, " by it ;" i. e. by the cross. 

Ver. 16. In nieat. — As to the use of animal food, which is here alluded to, 
since it was expressly allowed by God to Noah, and practised by our Saviour, 
we regard no reproach which can possibly be attached to it ; nevertheless, we 
believe that many indulge themselves in far too much of it: and if there be 
any persons (as there may be) to whom all animal food is injurious, they doubt- 
less do well in refraining from its use. At the same time, the modern philoso- 
phy sufficiently proves, that we can neither drink nor breathe without the 
swallowing of living creatures with the air : a fact which has been strongly 
illustrated by an incident of recent date, related in Forbes's Oriental Memoirs. 
A learned Brahmin, who prided himself on never having swallowed animal 
food, received from Europe a valuable microscope, which convinced him that 
he had been in the habit of swallowing insects and animalcule with all his 
fruit and vegetables ; and he was rendered thereby so unhappy, that he totally 
destroyed the instrument, that it might not have the same effect on others. 
Or in respect of (or to) a holy day.— Macknight, " a festival." 

Ver. 17. The body is of Christ.— Macknight, " is Christ's." The sense ap- 
pears to us to be, that all the types were but shadows of Christ, and of the 
gospel. 

Ver. 18. Let no man beguile you.— Margin, " Judge against you." This is 
another reference to the Grecian games, in which illegal methods were some- 
times taken to deprive the successful candidates of their prize. Orient. Lit. 
No. 1498. In a voluntary humility.— Doddridge, "By fan affected] hu- 
mility ;" which we conceive to be the true sense. And toorshipping of 

angels. — " It evidently appears, from several passages in Philo, to have been 
the opinion of that learned Jew, that angels were messengers who presented 
our prayers to God, as well as brought down his favours to us. He represents 
this view of the matter as most humble and reverential, and (here is no doubt 
but it prevailed among other Jews. Compare Tobit xi. 14 ; xii. 12, 15. 

Ver. 19. Not holding the Head, from which, &c— Comp. Ephes. iv. 15, 18. 

Ver. 22. Which all are to perish with the using. — Doddridge, " All which 
things tend to corruption." Macknight, " Whatever things tend to destruc- 
tion," which Dr. M. applied to the Pythagorean prohibition of animal food. 



I 



COLOSSIANS, III. 



^ 



543 



23 Which things have indeed a show of wisdom in 

will -worship, and humility, and g neglecting of the 

body; not in any honour to the satisfying of the 

flesh. 

CHAPTER III. 

i nesnrweth Tvhere we should seek Christ. 5 He exhorteth to mortification, 
10 to put off the old man, and to put on Christ, 12 exhorting to charity, hu- 
mility, and other several duties. 

IF ye then be risen a with Christ, seek those things 
which are above, where Christ b sitteth on the 
right hand of God. 

2 Set your c affection on things above, not don things 
on the earth. 

3 For e ye are dead, and your life is hid with Christ 
in God. 

4 When f Christ, who is s our life, shall appear, then 
shall ye also appear with him in glory. 

5 Mortify h therefore your members which are upon 
the earth ; fornication, uncleanness, inordinate affec- 
tion, evil concupiscence, and covetousness, which is 
idolatry : 

6 For which things' sake the wrath of God cometh 
on the children of disobedience : 

7 In | the which ye also walked some time, when ye 
lived in them. 

8 But now ye also put off all these; anger, wrath, 
malice, blasphemy, filthy communication out of your 
mouth. 

9 Lie not one to another, seeing that ye have put off 
the old man with his deeds ; 

10 And have put on the new man, which is renewed 
Jin knowledge after the image of him that created him : 

11 Where k there is neither Greek nor Jew, circum- 
cision nor uncircumcision, Barbarian, Scythian, bond 
nor free : but Christ is all, and in all. 

12 Put on therefore, as the elect of God, holy and 
beloved, bowels of mercies, kindness, humbleness of 
mind, meekness, long-suffering ; 

13 Forbearing 1 one another, and forgiving m one 
another, if any man have a n quarrel against any : 
even as Christ forgave you, so also do ye. 

14 And above all these things put on ° charity, which 
is p the bond of perfectness. 

15 And let the peace «i of God rule in your hearts, to 
the which also ye are called in one body ; and be ye 
thankful. 



A. M. cir. 

4066. 

A. D cir. 

b2. 



g or, pun- 
ishing, cr, 
not 
sparing. 



CHAP. 3. 

a e.2.12. 

b Ro.8.34. 
c or, mind. 

d 1 Jn.2.15. 
e Ro.6.2. 
f 1 Jn.3.2. 



g Jn. 11.25. 
14.6. 



h Ro.8.13. 
Ga.5.24. 
Ep.5.3..6. 

i Tit. 3.3. 



i Ep.4.23, 
24. 



k Ro.10.12. 

1 Ma.1125. 
Ep.4.2,32. 

mMat.6.14. 
15. 



n or, com- 
plaint. 

o 1 Pe.4.8. 

p 1 Co.13.2, 
8,13. 

q Phi.4.7. 



Ver. 23. Neglecting. — Margin, "punishing," or not sparing— which last is 
literal. 

Chap. III. Ver. 2. Set your affection.— -Fix your mind and heart, " on things 
above," where Christ is, and where your [eternal] life is hidden with " him, in 
the hosom of God," beyond the reach of fear or danger. But fix not your heart 
on things below, where you " have no continuing city," and from whence you 
are liable to be summoned without an hour's notice. 

Ver. 5. Mortify— That is, "kill." Macknight, "put to death." Not the 
members of the animal body, but the body of sin and death. See Rom. vii. 24. 
Members which are upon the earth — and earthly, as fornication, unclean- 
ness, inordinate affection. — Macknight, " unnatural lust." 

Ver. 10. Put on the new man.— Compare Ephes. ii. 15. 

Ver. 14. Put on charity [or love]— Which, as a capacious robe, " covers a 
multitude of faults," or sins. James iv. 20. 



A 



544 



COLOSSIANS, IV. 



A. M. cir. 

4066. 

A. D. cir. 

62. 



r Ps-llSkll. 
b Ep.5.19. 

t 1 Co. 10. 31 



u Ep.5.22, 
&c 

Tit.2.4,5. 
1 Pe.3.1. 
&c. 



v Ep.6.1. 
&c. 



w I Pe.2.18. 



. CHAP. 4. 



a Ep.6.9 
&c. 



b Lu.18.1. 



c Ma. 13.33, 



d 2Th.3.1. 



16 Let the word r of Christ dwell in you richly in all 
wisdom ; teaching and admonishing one another in 
s psalms and hymns and spiritual songs, singing with 
grace in your hearts to the Lord. 
p 17 And whatsoever t y e do in word or deed, do all 
in the name of the Lord Jesus, giving thanks to God 
and the Father by him. 

18 u Wives, submit yourselves unto your own hus- 
bands, as it is fit in the Lord. 

19 Husbands, love your wives, and be not bitter 
against them. 

20 v Children, obey your parents in all .things : for 
this is well pleasing unto the Lord. 

21 Fathers, provoke not your children to anger, lest 
they be discouraged. 

22 w Servants, obey in all things your masters accord- 
ing to the flesh; not with eye-service, asmen-pleasers; 
but in singleness of heart, fearing God : 

23 And whatsoever ye do, do it heartily, as to the 
Lord, and not unto men ; 

24 Knowing that of the Lord ye shall receive the 
reward of the inheritance : for ye serve the Lord 
Christ. 

25 But he. that doeth wrong shall receive for the 
wrong which he hath done : and there is no respect 
of persons. 

CHAPTER IV. 

I He exhorteth them to De fervent in prayer, 5 to walk wisely toward them that 
are not yet come to the true knowledge of Chri3t. 10 He saluteth them, and 
wisheth them all prosperity. 

IVTASTERS, a give unto your servants that which 
-"-*- is just and equal ; knowing that ye also haTe a 
Master in heaven. 

2 Continue b in prayer, and watch c in the same with 
thanksgiving ; 

3 Withal praying also for us, that God would open 
d unto us a door of utterance, to speak the mystery of 
Christ, for which I am also in bonds : 



Ver. 16. In psalms and hymns and spiritual songs— Sum Ephes. v. 19. 
As David's sacred compositions are differently inscribed, psalms, hymns Uehil- 
Hm,) and (shurim,) sacred odes or songs, Calvin, and others of our old 
divines, think none but the inspired compositions of the Old Testament can be 
here referred to. But Doddridge, Macknight, and our modern divines in 
general, extend the latter terms to those extemporaneous (and often inspired) 
compositions common among the first Christians ; who, according to a well- 
known passage in Pliny, used to " meet before daylight, and sing hymns to 
Christ as to a God." Nor do^s this absolutely require inspiration, since Burner/ 
(the musical historian) mentions it as a common practice among the gondoliers 
(or bargemen of Venice) to address and challenge one another in oxtermWane- 
ous stanzas. 

Ver. 17. To God and the Father— Doddridge, " Even the Father." 

Chap. IV. Ver. 1. Masters, give, &c.—J. Edtoards justly remarks, that this 
verse should have been attached to the preceding chapter. 

Ver. 2. Continue in prayer.— Prayer is certainly one of the most important 
of Christian duties, and one of the most estimable of Christian privileges. It 
opens a communication between earth and heaven ; drawing up the soul to 
God, and drawing down the blessings of his grace. 

Ver. 3. A door of utterance. — See 1 Co. xvi. 9, and the references there. — 
[The term door h used metaphorically for an entrance to any business, or oc- 
casion or opportunity of doing any thing ; and consequently, " a door of 
utterance" is an opportunity of preaching the gospel successfully. So Cicero 



COLOSSIANS, IV. 



M6 



4 That I may make it manifest, as I ought to speak. 

5 Walk in wisdom e toward them that are without, 
redeeming the time. 

6 Let your speech be alway with grace, seasoned 
f with salt, that ye may know how ye ought to answer 
every man. 

7 All s my state shall Tychicus declare unto you, who 
is a beloved brother, and a faithful minister and 
fellow-sc . vant in the Lord : 

8 Whom I have sent unto you for the same purpose, 
that he might know your estate, and comfort your 
hearts; 

9 With h Onesimus, a faithful and beloved brother, 
who is one of you. They shall make known unto you 
all things which are done here. 

10 i Aristarchus my fellow-prisoner saluteth you, and 
3 Marcus, sister's son to Barnabas, (touching whom ye 
received commandments : if he come unto you, receive 
him i) 

11 And Jesus, which is called Justus, who are of the 
circumcision. These only are my fellow- workers unto 
the kingdom of God, which have been a comfort unto 
me. 

12 Epaphras, who is one of you, a servant of Christ, 
saluteth you, always k labouring i fervently for you 
in prayers, that ye may stand m perfect and n complete 
in all the will of God. 

13 For I bear him record, that he hath a great zeal 
for you, and them that are in Laodicea, and them in 
Hierapolis. 



A. M. ctr. ! 

4G86. 

A. D. cur. 

62. 

e Ps.90.12. 
Ep.5.15, 
1C. 



f Ma.9.50. 



g Ep.6.2I, 
22. 



h Phil. 10. 
i Ac.27.2. 



j Ac.15.37. 
2Ti.4.11. 



k or, stri- 
ving. 

1 Ja.5.16. 



mMat.5.48 
He. 6.1. 



n or, filled. 



'' the doors of friendship are opened ;" there is now an opportunity of recon- 
ciliation. ]—Bagster. 

Ver. 5. Redeeming' the time.— Compare Ephes. v. 15, 16. 

Ver. 6. Let your speech, &c— Our speech also should be always with grace, 
" seasoned with salt," by which the heathen meant toit ; but our speech is 
to be seasoned with wisdom, prudence, and the unction of the Saviour's name ; 
for " his name is as ointment poured forth." Thu3 may Christians put to 
silence the ignorance and reproaches of the world. 

Ver. 7. Tychicus.— See Ephes. vi. 21, 22. From comparing these passages, 
and the many parallel places between this Epistle and that to the Ephesians, 
it has been inferred that they were written about the same time, and probably 
sent together. See Doddridge. 

Ver. 10. ftktrcus, &c. — Marcus, or Mark, here mentioned, should be distinguish- 
ed from Mark the Evangelist ; but Jesus, called Justus, is believed to be the same 
as Joseph Barsabas, one of the seventy disciples, and whom Peter proposed 
as a candidate for the vacant apostlesbip after the death of Judas. Acts i. 23. 
The name Justus v/as doubtless added, in respect to the remarkable upright- 
ness of his character. 

Ver. 12. Perfect and complete in all the will of God.— Which expression 
seems equivalent to that in 2 Tim. iii. 17 ; " Thoroughly furnished to every 
good work." 

Ver. 13. Laodicea and them in Hierapolis. — [Laodicea and Hierapolis 
were both cities of Phrygia in Asia Minor, between which, and equi-distant 
from each, was situated Colosse. Laodicea was situated near the Lycus, 
about 63 miles east of Ephesus ; and became one of the largest and richest 
towns in Phrygia, vying in power with the maritime cities. It is now called 
Eski-hissar, the old castle ; and besides the whole surface within the city's 
wall being strewed with pedestals and fragments, the ruins of an amphitheatre, 
a magnificent odeum, and other public buildings, attest its former splendour 
and magnificence. But, when visited by Chandler, all was silence and soli- 
tude ; and a fox, first discovered by his ears peeping over a brow, was the only 
inhabitant of Laodicea. Hierapolis, now Pambouk-Kalesi, was situated, ac- 
cording to the Itinerary, six miles N. of Laodicea ; and its ruins are now about 
a mile and a half in circumference.]— Bagster. 



546 



COLOSSIANS, IV. 



A. M. <.'ir. 

406S. 

A. D. cir. 

62. 

o2Ti.4.10, 
11. 

p tto.16.5. 
1 Co. 16. 19 

q 1 Th.5.27 
r Phil.2. 

s 1 Ti.4.14. 

t 2Th.3.l7. 

u He.13.3, 
25. 



14 ° Luke, the beloved physician, and Demas, greet 
you. 

15 Salute the brethren which are in Laodicea, and 
Nymphas, and the p church which is in his house. 

16 And when i this epistle is read among you, 
cause that it be read also in the church of the Laodi- 
ceans ; and that ye likewise read the epistle from La- 
odicea. 

17 And say to r Archippus, s Take heed to the ministry 
which thou hast received in the Lord, that thou fulfil it. 

IS The l salutation by the hand of me Paul. Remem- 
ber u my bonds. Grace be with you. Amen. 

IT Written from Rome to the Colossians by Tychicus 
and Onesimus. 



Vcr. 16. From Laodicea.— -Those who contend that Paul wrote to the Lao- 
diceans, understand this of that Epistle, to be received from them, which seems 
an unnatural construction: /. Edwards therefore suggests, that ii was the first 
Epistle to Timothy to which the apostle refers, and which, by the superscrip- 
tion, appears to have been written from that city. This we consider as much 
the most easy and natural solution of the difficulty. 

CONCLUDING REMARKS ON THE EPISTLE TO THE COLOSSIANS. 

[The Epistle to the Colossians, and the two preceding Epistles, which were 
written during the imprisonment of St. Paul, and about the same time, an: re- 
markable for a peculiar pathos and ardour, or rapture, as some have termed it, 
which is generally ascribed to the extraordinary consolations enjoyed by the 
Apostle during his sufferings for the sake of Christ. Critics have justly re- 
marked, thai the style of the Epistle to the Ephesians is exceedingly elevated, 
and corresponds with the state of the Apostle's mind at Ihe time of writing. 
Overjoyed with the account which their messenger brought him of the stead- 
fastness of their faith, and ihe ardency of their love to all the saints, and trans- 
ported with the consideration of the unsearchable wisdom of God displayed in 
the work of man's redemption, and of his amazing love towards the Gentiles, 
in introducing them, as fellow heirs with the Jews, into the kingdom of Christ, 
he soars into the most exalted contemplation of these sublime topics, and gives 
utterance to his thoughts in language at once rich and varied. Grotius affirms, 
that " it expresses the most sublime matters contained in it, in terms more 
sublime than are to be found in any human language." This character, adds 
Macknight, " is so just, that no real Christian can read the doctrinal part of the 
Epistle to the Ephesians, without being impressed and roused by it, as by the 
sound of a trumpet." The style of the Epistle to the Philippiam is very 
animated, pleasing, and easy ; everywhere bearing evidence of that contented 
state of mind in which the Apostle then was, and of his great affection for the 
people. Ii. has been observed as remarkable, that the Epistle to the Church of 
Philippi is the only one, of all St. Paul's letters to the churches, in which not one 
censure is expressed or implied against any of its members ; but, on the con- 
trary, sentiments of unqualified commendation and confidence pervade every 
part of this Epistle. The language of the Epistle to the. Colossians is bold and 
energetic ; the sentiments grand ; and the conceptions vigorous and majestic. 
Whoever, says Michaelis, would understand the Epistles to the Ephesians 
and Colossians must read them together. The one is in most places a com- 
mentary on the other ; the meaning of single passages in one epistle, which, 
if considered alone, might be variously interpreted, being determined by the 
parallel passages in the other Epistles. Yet, though there is a great similarity, 
the Epistle to the Colossians contains many things which are not to be found 
in that to the Ephesians.]— Bagster. 



THE FJRST EPISTLE OF PAUL THE APOSTLE TO 

THE THESSALONIANS. 



[The Gospel was first preached at Thessalonica by St. Paul, accompanied 
by Silas and Timothy, with such success, that it excited the envy and indigna- 
tion of the unbelieving Jews, who having stirred up a violent persecution 
against them, they were forced to flee to Berea, and thence to Athens, (Ac. 



fr 



1 THESSALONIANS, I., II. 547 

xvii. 2—1-5,) from which city he proceeded to Corinth. Having thus heen pre- 
vented from again visiting the Thessalonians as he had intended, (eh. ii. 17, 18,) 
he sent Silas and Timothy to Thessalonica in his stead, (ch. hi. 6 ;) who 
having, on their return to him at Corinth, given such a favourable account, of 
their state as filled him with joy and gratitude, (Ac. xvii. 14, 15; xviii. 5,) he 
wrote this Epistle to them from that city, (and not from Athens, as staled in 
the spurious postscript,) A. D. 52, to confirm them in their faith, and to excite 
them to a holy conversation becoming the dignity of their high and holy call- 
ing.]— Bagster. 



=r 



CHAPTER I. 

I The Thessalonians are given to understand both how mindful of them Saint 
Paul was at all times in thanksgiving, and prayer: 5 and also how well he 
was persuaded of the truth and sincerity of their faith, and conversion to God. 

PAUL, and a Silvanus, and Timotheus, unto the 
church of the b Thessalonians which is in God the 
Father and in the Lord Jesus Christ : Grace c be 
unto you, and peace, from God our Father, and the 
Lord Jesus Christ. 

2 We give thanks to God always for you all, making 
mention of you in our prayers ; 

3 Remembering without ceasing your work <* of faith, 
and labour K of love, and patience f of hope in our Lord 
Jesus Christ, in the sight of God and our Father ; 

4 Knowing, brethren s beloved, your election of God. 

5 For our gospel came n not unto you in word only, 
but also in i power, and in the J Holy Ghost, and in 
much k assurance ; as ye know what manner of men 
we were among you for your sake. 

6 And ye became l followers of us, and of the Lord, 
having received the word in much affliction, with joy 
m of the Holy Ghost • 

7 So that ye were ensamples to all that believe in 
Macedonia and Achaia. 

8 For from you sounded n out the word of the Lord 
not only in Macedonia and Achaia, but also in every 
place ° your faith to God- ward is spread abroad ; so 
that we need not to speak any thing. 

9 For they themselves show of us what manner of 
entering in we had unto you, and how ye turned to God 
p from idols to serve the living and true God ; 

10 And to wait ^for his Son from heaven, whom he 
raised from the dead, even Jesus 5 which delivered us 
from the wrath r to come. 

CHAPTER II. 

1 In what manner the gospel was brought and preached to the Thessalonians, 
and in what sort also they received it. 18 A reason is rendered both why 
Saint Paul was so long absent from them, and also why he was so desirous to 
see them 

T^OR yourselves, brethren, know a our entrance in 
-*~ unto you, that it was not in vain : 



A. M. cir. 

4056. 

A. D. cir. 

52. 



CHAP. 1. 

a lPe.5.12. 

b Ac 17.1, 
&c. 

c Ep.1.2. 

d Jn.6.29. 
2Th.l.ll. 

e He.6.10. 

f Ro.12.12. 

g or, be- 
loved of 
God, 
your elec- 
tion. 

h Is.55.11. 
Ma. 16. 20. 

\ 1 Co. 2. 4. 

j 2 Co.6.6. 

k He.2.3. 

1 2 C o.8.5. 

m Ac. 13. 52. 

n Ro. 10.18. 

o 2Th.l.l. 

p 1 Co. 12.2. 
Ga.4.8. 

q Phi.3.20. 

r Mnt.3.7. 
Ro.5.9. 



CHAR 2. 
a2Th.3.1. 



Chap. I Ver. 1. Silvanus. — [Silas, or Silvanus, and Timothy, did not come 
to the Apostle; when driven from Thessalonica and Berea, till after his arrival 
at Athens, nor did they continue with him in that city, being sent speedily back 
to Thessalonica, (ch. iii. 1. Ac. xvii. 10—15 ;) which shows that this Epistle 
could not have been written from Athens, but from Corinth, where they after- 
wards rejoiced him : Ac. xviii. I — 6.] — Bagster. 

Ver. 3. Your loork of faith, &c— " All these are plainly Hebraisms for 
active faith, laborious love, and patient hope." Doddridge. 

Chap. II. Ver. 1. Not in vain.—" Not without important consequences and 
effects . ' ' — Doddridge. 



548 



1 THESSALONIANS, II. 



tl 



A. M. cir. 

4056. 

A. D. cir. 

52. 



a Ac. 16. 12, 
&c. 

b Ac. 17. 2,3. 
o Jude 3. 
d 2Pe.l.l6. 



e 1 Ti.1.11, 
12. 



f 2 Co.2.17. 

g Jn.5.41.. 
44. 
Ga.1.10. 

h or, used 
authority 



i 2 Co.12. 
13.. 15. 



j Ro.1.11. 

k Ac.20.34, 
35. 
2Th.3.7,8. 

I Ep.4.1. 

ml Co. 1.9. 



n Mat. 10.40 
2 Pe.3.2. 



o Ja.1.18. 
1 Pe.1.23. 



p Ac.7.52. 



q or,chased 
us out. 

r Ac. 17. 5, 
13. 
13.12. 



2 But even after that we had suffered before, and 
were shamefully entreated, as ye know, at a Philippi, 
we were b bold in our God to speak unto you the gos- 
pel of God with much c contention. 

3 For our exhortation xoas not of d deceit, nor of un- 
cleanness, nor in guile : 

4 But as we were allowed of God to be put in trust 
e with the gospel, even so we speak ; not as pleasing 
men, but God, which trieth our hearts. 

5 For neither f at any time used we flattering words, 
as ye know, nor a cloak of covetousness ; God is 
witness : 

6 Nor of men s sought we glory, neither of you, nor 
yet of others, when we might nave h been i burden- 
some, as the apostles of Christ. 

7 But we were gentle among you, even as a nurse 
cherisheth her children : 

8 So being affectionately desirous of you, we were 
willing to have J impartea unto you, not the gospel of 
God only, but also our own souls, because ye were 
dear unto us. 

9 For ye remember, brethren, our k labour and tra- 
vail : for labouring night and day, because we would 
not be chargeable unto any of you, we preached unto 
you the gospel of God. 

10 Ye are witnesses, and God also, how holily and 
justly and unblameably we behaved ourselves among 
you that believe : 

11 As veknow how we exhorted and comforted and 
charged every one of you, as a father doth his child- 
ren, 

12 That ye would walk l worthy of God, who m hath 
called you unto his kingdom and glory. 

13 For this cause also thank we God without cea- 
sing, because, when ye received the word of God 
which ye heard of us, ye received it not n as the word 
of men, but as it is in truth, the word of God, which 
effectually worketh ° also in you that believe. 

14 For ye, brethren, became followers of the churches 
of God which in Judea are in Christ Jesus : for ye also 
have suffered like things of your own countrymen, 
even as they have of the Jews : 

15 Who both killed the Lord Jesus, and their p own 
prophets, and have <J persecuted us ; and they please 
not God, and are contrary to all men : 

16 Forbidding r us to speak to the Gentiles that they 



Ver. 2. With much contention.— Macknight, "Amidst a great combat." 
[The word agon properly denotes strife, contention, ox contest for victory, 
such as was used in the Grecian games of running, wrestling, boxing, &c. 
Hence it may mean here not only a struggle, contest, or labour, but exposed 
to danger, —at the peril of our lives. So in a Greek phrase quoted by Rosen- 
mul/er, " in danger we must not delay."]— Bagster. See note on Col. ii. 1. 

Ver. 6. We might have been burdensome.— The Apostle evidently refers to 
the right he had of being maintained at their charge. See verse 9, and crm- 
pare 1 Co. ix. throughout. 

Ver. 13. Which effectually worketh.— See Phil. ii. 12, 13. 

Ver. 15. And have persecuted us.— Margin, " Chased us out ;" hunting the 
preachers of the gospel, like wild beasts. See Mat. xxiii 34. Acts vii. 52. 

Ver. 16. That they might.— Macknight, ("so that) they might," &c. 



1 THESSALONIANS, III. 



549 



might be saved, to fill s up their sins alway : for the 
wrath is come upon them to the * uttermost. 

17 But we, brethren, being taken from you for a 
short time in presence, not m heart, endeavoured the 

J more abundantly to see your face with great desire. 

18 Wherefore we would have come unto you, even 
I Paul, once and again ; but Satan hindered us. 

19 For what is our hope, or joy, or crown of u rejoi- 
cing ? Are not even ye v in the presence w of our Lord 
Jesus Christ at his x coming? 

20 For ye are our glory and joy. 

CHAPTER III. 

\ Saint Paul testifie'h his great love to the Thessalonians, partly by sending 
Timothy unto them to strengthen and comfort them : partly by rejoicing in 
their well doing : 10 and partly by praying for them, and desiring a safe co- 
ming unto them. 

WHEREFORE when we could no longer forbear, 
we thought it good to be left at Athens alone ; 

2 And sent a Timotneus, our brother, and minister 
of God, and our fellow-labourer in the gospel of Christ, 
to establish you, and to comfort you concerning your 
faith : 

3 That b no man should be moved by these afflic- 
tions : for yourselves know that we c are appointed 
thereunto. 

4 For verily, when we were with you, we told you be- 
fore that we should suffer tribulation ; even as it came 
to pass, and ye know. 

5 For this cause, when d I could no longer forbear, I 
sent to know your faith, lest e by some means the tempt- 
er have tempted you, and our labour f be in vain. 

6 But now when Timotheus came from you unto us, 
and brought us good tidings of your faith and charity, 
and that ye have good remembrance of us always, 
desiring s greatly to see us, as we also to see you : 

7 Therefore, brethren, we were comforted h over you 
in all our affliction and distress by your faith : 

8 For now we live, if ye stand fast » in the Lord. 

9 For what thanks can we render to God again for 
you, for all the joy wherewith w r e joy for your sakes 
before our God ; 



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4056. 

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s Ge.15.16. 
Mat.23.32 

i Re.22.11. 

u or, glory- 
tttg. 

v 2Co.l.l4. 
Phi.4.1. 

wJude24. 

x Re.1.7. 



CHAP. 3. 

a Ac. 17. 15. 
b Ep.3.13. 

c Jn.16.2. 

1 Co.4.9. 

2 Ti.3.12. 
1 Pe.2.21. 

d ver.l. 

e 2 Co. 11.2, 
3. 

f Ga.4.1l. 

g Phi.l.a 

h 2Co.7.6,7. 

i Ep.6.13, 
Phi.4.1. 



Fill 



up 
rid^e, " 



32. 



-For 



the wrath is come.—Dodd- 
xxiii. 32—36. 
separated from you for a very little 



their sins— See Mat. xxiii 

But wrath is coming," &c. Compare Mat 

Ver. 17. Being- taken.— Doddridge, 
season ;" literally, " the time of an hour." 

Ver. 18. Satan hindered us. — I By raising such a storm of persecution against 
him at Bcrea and other places, that it was deemed prudent to delay his visit 
till the storm was somewhat allayed. Some, apparently with less propriety, 
suppose Satan may mean some adversary or powerful opponent^as the word 
denotes ; others refer it to wicked men, who are the instruments of Satan ; 
and others, by a very usual figure which substitutes the concrete for the ab- 
stract, understand wickedness, i. e. the wickedness of his enemies and per- 
secutors. \—Bagster. 

Ver. 19 For what. &c.—[Macknight connects this verse with the preceding, 
by adding. " These things ye may believe; for what," &c. The fervour of 
affection, and tho animation with which it is expressed, in this chapter, are 
incomparable. ]—Bagster. 

Chap. III. Ver. 1. To be left at Athens alone— -That is, having no other 
fellow- labourer in whom he could so well confide ; for it appears Silas was 
also absent, and, as it should seem from Acts xviii. 5, that he went, or at least 
isturned, with Timothy. 

Ver. 8. Now we live.— To live indeed, is to be useful and happy. 



5bw 



1 THESSALONIANS, IV. 



A.M. -< 


40&i 


A. D. oi*\ 


52. 



j 2 Co. 13.9, 
11. 
Col.4.12. 

k or, guide. 

1 Un.4.7.. 
12. 

m2Th.2.17. 
1 Jn.3.20, 
21. 



n Zee. 14. 5. 
Jude 14. 



CHAP. 4. 

a or, re- 
quest. 

b or fieeeech 

o Col.l..J. 

d lCo.15.58 



e 1 Co.6.15, 

18. 



f Ep.4.17, 
18. 



g or, op- 
press, cr, 
overreach 

h or, in the. 

i Le.ll.44. 
He. 12. 14. 
1 Pe.1.14 
..16. 



j or, reject - 

etk. 

k Jn.15.12, 
17. 

1 lPe.4.15. 



i 10 Night and day praying exceedingly that we might 
'see your face, and might perfect J that which is lack- 
ing in your faith ? 

11 Now God himself and our Father, and our Lord 
Je«us Christ, k direct our way unto you. 

12 And the Lord make you to increase and abound 
in love i one toward another, and toward all men, 
even as we do toward you : 

13 To the end he may establish your hearts m un- 
blameable in holiness before God, even our Father, 
at the coming n of our Lord Jesus Christ with all his 
saints. 

CHAPTER IV. 

I He exhorteth. them to go on forward in all manner of godliness, 6 to live holi- 
ly and justly, 9 to love one another, 11 and quietly to follow their own busi- 
ness: 13 and last of all to sorrow moderately for the dead. 15 And unto this 
last exhortation is annexed a brief description of the resurrection, and second 
coming of Christ to judgment. 

FURTHERMORE then we a beseech you, brethren, 
and b exhort you by the Lord Jesus, that as ye 
have received of us how ye ought to walk c and to 
please God, so ye would abound d more and more. 

2 For ye know what commandments we gave you 
by the Lord Jesus. 

3 For this is the will of God, even your sanctiflcation 
that e ye should abstain from fornication : 

4 That every one of you should know how to pos- 
sess his vessel in sanctiflcation and honour ; 

5 Not in the lust of concupiscence, even as the Gen- 
tiles f which know not God : 

6 That no man go beyond and s defraud his bro- 
ther in h any matter : because that the Lord is the 
avenger of all such, as we also have forewarned you 
and testified. 

7 For God hath not called us unto uncleanness, but 
i unto holiness. 

8 He therefore that J despiseth despiseth not man, 
but God, who hath also given unto us his holy Spi- 
rit. 

9 But as touching brotherly love ye need not that I 
write unto you : for ye yourselves are taught k of God 
to love one another. 

10 And indeed ye do it toward all the brethren which 
are in all Macedonia : but we beseech you, brethren, 
that ye increase more and more ; 

11 And that ye study to be quiet, and to l do your 
own business, and to work with your own hands, as 
we commanded you ; 



"even," 



&c. Direct.— 

See Isaiah xl. 3, 4. 



L 



Ver. 11. Noio God himself and— Doddridge, 
Doddridge, " Clear." Macknight, " Make straight." 

Ver. 13. With all his saints— Or " holy ones." See chap. iv. 14. 

Chap. IV. Ver. 4. Possess his vessel— (Gr. " his own vessel ;") i. e. his bddy. 
The woman being elsewhere called the "weaker vessel," implies that the 
man is a vessel also. (1 Peter iii. 7.) And our apostle himself speaks of him- 
self and brethren as " earthen vessels." 2 Cor. iv. 7. 

Ver. 6. In any matter. Macknight, " In (this) matter." 

Ver. 8. Despiseth.— Namely, the testimony of the apostles. A strong as- 
sertion of their inspiration. — Doddridge. 

Ver. 11. Study to be quiet.— Doddridge, "Make it your ambition to live 
quietly." 



r 



1 THESSALONIANS, V. 



551 



! 



I 



12 That ye may walk honestly" 1 toward them that 
are without, and that ye may have lack of "nothing. 

13 But I would not have you to be ignorant, brethren, 
concerning them which are asleep, that ye sorrow 
not, even as others which have no hope. 

14 For if we believe that Jesus died and rose again, 
even so ° them also which sleep in Jesus will God 
bring with him. 

15 For this we say unto you by t-he word of the 
Lord, that we which are alive and remain unto the 
coming of the Lord shall not prevent them which are 
asleep. 

16 For p the Lord himself shall descend from hea- 
ven with a shout, with the voice of the archangel, and 
with the trump of God : and the dead in Christ shall 
rise <J first : 

17 Then we which are alive and remain shall be 
caught up together with them in r the clouds, to meet 
the Lord in the air : and so shall we ever be s with 
the Lord. 

18 Wherefore t comfort one another with these words. 

CHAPTER V. 

1 He proceedeih in the former description of Christ's coming to judgment, 

16 and giveth divers precepts, 23 and so concludeth the epistle. 

BUT of the times and the seasons, brethren ye 
have no need that I write unto you. 

2 For yourselves know perfectly that the day of the 
Lord so cometh a as a thief in the night. 

3 For when they shall say, Peace and safety ; then 
sudden destruction cometh upon them, as travail 
b upon a woman with child ; and they shall not escape. 

4 But c ye, brethren, are not in darkness, that that 
day should overtake you as a thief. 

5 Ye are all the children of light, and the children of 
'he day : we are not of the night, nor of darkness. 



A. M. uir. 

4056. 
A. D. cir. 

52. 

mRo.13.13. 



n oi , no 

o lCo.15.S0 
&c. 

p Mat.24. 
30,31. 
Ac. 1.11. 
2 Th.1.7. 



q Re. 20.5,4 
r Re.11.12. 
s Jn.14.3. 
t or,exhorL 



CHAP. 5. 

a Lu. 12.39, 
40. 

2Pe.3.10. 
Re. 16.5. 

b Je.13.21. 



c Ep.5.8. 
1 Jn.2.8. 



Ver. 12. Walk honestly. 

derly. Lack of nothing— i. e 

Ver. 13. Sorrow not even as 



Doddridge and Macknight, " Decently," or or- 



: i 



have need of no man's assistance. 
others, which have no hope.— Death must 
be terrible indeed to those who have no hope beyond the grave. "Well might 
they wail and howl over their departed friends. ButAvith the disciples of Je- 
sus the case is far otherwise. Those who die in Jesus, do but sleep ; and 
when he returns in glory, he will bring his departed saints with him. 

Ver. 14 Will God bring with him. — Compare chap. iii. 13. 

Ver. 16. With a shout. — (Keleustna.) The word is used in profane authors 
for the shout of soldiers in attacking, of rowers, and of charioteers. Eisner 
and Wet stein. Also, for " the word of command in battle." Smith's Mess. 

— -The trump of God.— See 1 Cor. xv. 52. Shall rise first.— See note 

on 1 Cor. xv. 23. s 

Ver. 17. We which are alive— That is, •' we Christians"— the members of 
Christ's mystical body. Compare Gen. i. 25. Ps. lxvi. 6. Hosea xii. 4. 1 Cor. 
xv. 51. These passages are sufficient to show, that Paul's manner of speak- 
ing does not imply that he expected to be living at the arrival of this great 
day. But for a full answer to this objection, see Findlay's Vind. of the Sac. 
Books, in reply to Voltaire : also Pres. Edwards' Misc. Observ. 

Chap. V. Ver. 2. As a thief in the night.— Mad. xxiv. 43, 44. " A thief 
comes upon people (observes Mr. Blackioall) when they are bound in sleep, 
and they awake in amazement and confusion — unarmed, and in a helpless 
posture ; pangs come upon a woman when, perhaps, she is eating, drinking, 
or laughing, and thinking of nothing less than that hour. And here it is said, 
not lhat the day of the Lord lo-ill come thus, but that it is actually coming, 
which increases the awfulness of the representation." 

Ver. 3. When they say— That is, the men of this world. See Mat. xxiv. 
38, 39. 



552 



1 THESSALONIANS, V. 



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4056. 

A. D. cir. 

52. 



d Mat.25.5. 
Ro.13.12, 
13. 

e 1 Pe.5.8. 
f Is. 59. 17. 
g Ro.9.22. 

1 Pe.2.8. 
h Ro.14.8.9 

2Co.5.15. 

i or,exhort. 

\ He.13.7, 
17. 

k Ma.9.50. 

1 or, be- 
seech. 

m or, disor- 
derly. 

n He. 12. 12. 

o Ro.15.1. 

p Ep.4.2. 

q Pr.20. 22. 
24.29. 
Mat. 5. 39, 
44. 
1 Pe.3.9. 

r Ga.6.10. 
s Phi.4.4. 
t Ro.12.12. 
u Ep.5.20. 

v Ep.4.30. 

w 1 Co. 14. 
639. 

x 1 Jn.4.1. 

y Phi.4.8. 

7. Is.33.15. 

a ICo. 1.8,9. 



6 Therefore diet us not sleep, as do others ; but let 
us watch and be e sober. 

7 For they that sleep sleep in the night ; and they 
that be drunken are drunken in the night. 

8 But let us, who are of the day, be sober, putting 
on the breast-plate f of faith and love ; and for a hel- 
met, the hope of salvation. 

9 For God hath not appointed ° us to wrath, but to 
obtain salvation by our Lord Jesus Christ, 

10 Who died for us, that, whether h we wake or sleep, 
we should live together with him. 

1 1 Wherefore i comfort yourselves together, and edify 
one another, even as also ye do. 

12 And we beseech you, brethren, to know them 
J which labour among you, and are over you in the 
Lord, and admonish you ; 

13 And to esteem them very highly in love for then- 
work's sake. And be k at peace among yourselves. 

14 Now we i exhort you, brethren, warn them that 
are m unruly, "comfort the feeble-minded, support the 
weak, be patient p toward all men. 

15 See that none render <J evil for evil unto any man ; 
but ever follow r that which is good, both among 
yourselves, and to all men. 

16 Rejoice s evermore. 

17 Pray * without ceasing. 

18 In u every thing give thanks : for this is the will 
of God in Christ Jesus concerning you. 

19 Quench v not the Spirit. 

20 Despise w not prophesyings. 

21 Prove x all things ; hold >' fast that which is good. 

22 Abstain z from all appearance of evil. 

23 And the very God of peace sanctify you wholly ; 
and I pray God your whole spirit and soul and body 
be preserved blameless a unto the coming of our Lord 
Jesus Christ. 



Ver. 10. Whether we wake or sleep — i. e. are alive, or in the grave. Dodd- 
ridge and Macknight. 

Ver. 12. To know thern—'Y\\dX is, take notice of them ; treat them with af- 
fection and respect, as in the next verse. And are over you — i. e. preside 

over you. 

Ver. 14. Unruly. — Doddridge says this is a military term, applied to sol- 
diers who do not keep their proper ranks, &c. Be patient.— Doddridge, 

" long-sullering." 

Ver. 17. Pray loithout ceasing— i. e. with perseverance. See Luke xviii. 
1 ; xxiv. 53. 

Ver. 19. Quench not the Spirit — i. e. Resist not, nor neglect his influences. 
The expression refers to the Holy Spirit having visibly appeared in the form 
of flames. Acts ii. 3. 

Ver. 20. Despise not prophesyings. — Though this may primarily refer to mi- 
raculous gifts, (as in 1 Cor. xiv. 3,) Macknight says, " This precept, in a 
more general sense, is designed for those who neglect the public worship of 
God, on pretence that they are so wise, and so well instructed, thai they can 
receive little or no benefit, from it." 

Ver. 23. And the very God of peace— Doddridge, ' May the God of peace 
himself '—Sanctify you wholly, Sic— Doddridge, "Sanctify your whole 
(constitution! spirit, and soul, and body." Macknight, still better—" Your 
whole [person] spirit," &c. It is (says Doddridge) very evident, that the 
apostle refers to a notion which prevailed among the Rabbies, as well as the 
philosophers, (Pythagoreans, Platonists, and Stoics.) that the person of man 
was constituted of three distinct substances, the rational spirit, the animal 
bouI, and the visible body." See Heb. iv. 12. 



fr^ 



1 THESSALONIANS, V. 



553 



24 Faithful is he b that calleth you, who also will do 
it. 

25 Brethren, pray for us. 

26 Greet all the brethren with a holy kiss. 

27 I c charge you by the Lord that this epistle be 
read unto all the holy brethren. 

28 The grace of our'Lord Jesus Christ be w T ith you. 
Amen. 

IT The first epistle unto the Thessalonians was 
written from Athens. 



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b 1 Co. 10. 13 i 

2 an. i o 
X 11.*^. V-. 



c oT,adjure 



Ver. 24. Who also toil! do it.— Doddridge, " Do (this :)" that is, " sanc- 
tify you wholly." 

Ver. 27. I charge you. — Doddridge and Macknight, " I adjure you." 

That this Epistle be read, &c— " This being a command to the presi 

dents and pastors of the Thessalonian church, it is evident that this Epistle 
must have been first delivered unto them, by his order, although it was in- 
scribed to the Thessalonians in general. The same course, no doubt, he fol- 
lowed with all his other inspired Epistles. They were sent to the elders of the 
churches, for whose use they were designed, with a direction that they should 
be read publicly, by some of their number, to the brethren in their assemblies 
for worship ; and that, not once or twice, but frequently, that all might have 
the benefit of the instructions contained in them. If this method had not been 
followed, such as were unlearned would have derived no advantage from the 

apostolical writings The practice, therefore, of the Romish clergy, 

who do not read the Scriptures to the common people in their religious assem- 
blies, or who read them in an unknown tongue, is directly contrary to the 
apostolical injunction and to the primitive practice." — Macknight in loc. 

The subscription to this (as well as to the following Epistle) is judged to be 
erroneous. Paley remarks, that though dated from Athens, it speaks of " the 
coming of Timotheus from Thessalonica." (Ch. iii. 6.) And the hislory in- 
forms us. Acts xviii. 5, that "Timothy came out of Macedonia to Paul at 
Corinth." The same learned writer also rejects the dating at Athens the se- 
cond Epistle ; remarking, that " the history does not allow us to suppose that 
Paul, after he had reached Corinth, went back to Athens." But the subscrip- 
tions to the Epistles generally are considered of so little authority that they 
are altogether omitted by Doddridge, Macknight, and others. 

CONCLUDING REMARKS ON 1 THESSALONIANS. 

[The first Epistle to the Thessalonians, it is generally agreed, was the ear- 
liest written of all St. Paul's epistles ; whence we see the reason and pro- 
priety of his anxiety that it should be read in all the Christian churches of Ma- 
cedonia. — " I charge you by the Lord, that this Epistle be read unto all the 
holy brethren." (Ch. v. 27.) " The existence of this clause," observes Paley, 
"is an evidence of its authenticity ; because, to produce a letter, purporting 
to have been publicly read in the church at Thessalonica, when no such let- 
ter had been read or heard of in that church, would be to produce an impos- 
ture destructive of itself. . . . Either the Epistle was publicly read in the 
church of Thessalonica, during St. Paul's lifetime, or it was not. If it was, no 
publication could be more authentic, no species of notoriety more unquestion- 
able, no method of preserving the integrity of the copy more secure. . . If it was 
not, the clause would remain a standing condemnation of the forgery, and one 
would suppose, an invincible impediment to its success.'' Its genuineness, 
however, has never been disputed ; and it has been universally received in the 
Christian church, as the inspired production of St. Paul, from the earliest pe- 
riod to the present day. The circumstance of this injunction being given, in 
the first epistle which the Apostle wrote, also implies a strong and avowed 
;;laim to the character of an inspired writer ; as in fact it placed his writings 
on the same ground with those of Moses and the ancient prophets. It was 
evidently the chief design of the apostle, in writing to the Thessalonians, to 
confirm them in the faith, to animate them to a courageous profession of the 
gospel, and to the practice of all the duties of Christianity ; but to suppose, 
with Macknight, that he intended to prove the divine authority of Christian- 
ity by a chain of regular arguments, in which he answered the several objec- 
tions which the heathen philosophers are supposed to have advanced, seems 
quite foreign to the nature of the epistle, and to be grounded pn a mistaken 
notion, that the philosophers deigned at so early a period to enter on a regular 
disputation with the Christians, when in fact they derided them as enthusi- 
asts, and branded their doctrines as " foolishness." In pursuance of his grand 
_ _ 



Vvl 2 THESSALONIANS, I. 



THE SECOND EPISTLE OF PAUL THE APOSTLE 
TO THE THESSALONIANS. 



[The second Epistle to the Thessalonians appears, from Silvanus and Timo- 
thy being still with St. Paul, (oh. i. 1,) to have been written soon after the 
first, A. D. 52, andfrom the same place, Corinth, and not from Athens, ac- 
cording to the spurious subscription. It seems that the person who conveyed 
the first Epistle to the Thessalonians speedily returned to Corinth, and gave 
ihe Apostle a particular account of the state of the Church; and, among 
other things, informed him that many were in expectation of the near ap- 
proach of the advent of Christ, and of the day of judgment, which induced 
them to* neglect their secular affairs, as inconsistent with a due preparation 
for that important and awful event. This erroneous expectation they grounded 
partly on a misconstruction of some expressions in his former Epistle, and of 
what he had spoken when with them ; but it was supported also by some per- 
son, or persons, making a claim to inspiration, and claiming to have a revelation 
upon the subject, and, as some suppose, also by a forged Epistle. As soon as 
this state of the Thessalonians was made known to St. Paul, he wrote this 
second Epistle to correct such a misapprehension, and rescue them from an 
error, which, if appearing to rest on the authority of an Apostle, must have a 
very injurious tendency, and be ultimately ruinous to the cause of Christianity.] 
— Bagster. 



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CHAP. 1. 



a 1 Th.1.1, 
ftc. 



1 Co. 1.3. 



CHAPTER I 

1 Saint Paul certifieth them of the good opinion \vh ; ch he had of their faith, 
love, and patience: 11 and therewithal useth divers reasons for tlie comforting 
of them in persecution, whereof the chiefest is taken from the righteous judg- 
ment of God. 

PAUL, and Silvanus, and Timotheus, unto a the 
church of the Thessalonians in God our Father 
and the Lord Jesus Christ: 

2 Grace b unto you, and peace, from God our Father 
and the Lord Jesus Christ. 



object, " it is remarkabje," says Doddridge, " with how much address heim 
proves all the influence, which his zeal and fidelity in their service must natu- 
ral'y give him, to inculcate upon them the precepts of the gospel, and per- 
suade them to act agreeably to their sacred character. This, was the grand 
point he always kept in view, and to which every thing else was made subser- 
vient. Nothing appears, in any part of his writings, like a design to establish 
his own reputation, or to make i se of his ascendancy over his Christian friends 
to answer any secular purposes of his own. On the contrary, in this and in his 
other epistles, he discovers a most generous, disinterested regard for iheir wel- 
fare, expressly disclaiming any authority over their consciences, and appealing 
to them, that he had chosen to maintain himself by the labour of his own 
hands, rather than prove burdensome to the churches, or give the least colour 
of suspicion, that, under zeal for the gospel, and concern for their improve- 
ment, he was carrying on any private sinister view. The discovery of so ex- 
cellent a temper must be allowed to carry with it a strong presumptive argu- 
ment in favour of the doctrines he taught .... And, t indeed, whoever reads 
St. Paul's epistles with attention, and enters into the 'spirit with which they 
were written, will discern such intrinsic characters of their genuineness, and 
the divine authority of the doctrines they contain, as will, perhaps, produce 
in him a stronger conviction, than all the external evidence with which they 
are attended." These remarks are exceedingly well grounded and highly 
important ; and to no other Epistle can they apply with greater force than 
the present most excellent production of the inspired Apostle. The last two 
chapters, in particular, as Dr. A. Clarke justly observes, " are certainly 
among the most important, and the most sublime in the New Testament. 
The general judgment, the resurrection of the ' body, and the states of the 
quick and the dead, the unrighteous and the just, are described, concisely 
indeed, but they are exhibited in the most striking and affecting points of 
vie w. " i— Bagster. 






2THESSAL0NIANS, I. 



553 



1 



3 We are bound to thank God always for you, bre- 
thren, as it is meet, because that your faith groweth 
exceedingly, and the charity of every one of you all 
toward each other aboundeth ; 

4 So that we ourselves glory c in vou in the churches 
of God for your patience and faith in all your perse- 
cutions and tribulations that ye d endure : 

5 Which is e a manifest token of the righteous judg- 
ment of God, that ye may be counted worthy of the 
kingdom of God, for which ye also f suffer : 

6 Seeing = it is a righteous thing with God to recom- 
pense tribulation to them that trouble you ; 

7 And to you who are troubled h rest with us, when 
the Lord Jesus i shall be revealed from heaven with 
i his mighty^ angels, 

8 In k flaming fire i takings vengeance on them that 
n know not God, and ° that obey not the gospel of our 
Lord Jesus Christ : 

9 Who shall be punished with everlasting destruction 
p from the presence of tie Lord, and from the glory 
q of his power ; 

10 When he shall come to be r glorified in his saints, 
and to be admired s in all them that believe (because 
our testimony among you was believed) in that day. 

11 Wherefore also we pray always for you, that our 
God would t count vou worthy u of this calling, and 
fulfil all the good pleasure of his goodness, and the 
work of faith with power : 

12 That v the name of our Lord Jesus Christ may 
be glorified in you, and ye in him, according to the 
grace of our God and the Lord Jesus Christ. 



A. M. cir. 

4G56. 

A. D. cir. 

52. 



c 2 Co. 9. 2. 

•lTh.2.19, 

20. 
dJa.5.11. 

e Phi. 1.28. 

f lTh.2.H. 
H6.10.&, 
33. 

g Re.6.10. 

h Re. 14. 3. 

i lTh.4.16 
Jade 14. 

j the angels 
of his 
power. 

k He. 10.27. 
2Pe.3.7. 

1 or, yield- 
ing. 

mDe.32.41, 

43. 
n Ps.79.6. 

Zep.1.6. 

o Ro.2.8. 

p Phi. 3. 19. 
2Pe.3.7. 

q Is.2.19. 

r Mat. 25. 31 

s Ps.68.35. 

t or, vouch- 
safe. 

u Col. 1.12. 
Re.3.4. 

v lPe.1.7. 



Chap. T. Ver. 3. Your faith groweth exceedingly.— 1 ' This teaches us not 
to satisfy ourselves with a general belief that the gospel is from God, nor with 
a superficial view of its doctrines and precepts. Our persuasion of lits] di- 
vine origin ought to become more clear and extensive." — Macknight. [The 
word uperauxano signifies, as Dr. Clarke remarks, to grow luxuriantly, as 
a good and healthy tree in a good soil ; and, if a fruit tree, bearing an abun- 
dance of fruit to compensate the labour of the husbandman. Faith is one of 
the seeds of the kingdom : this the Apostle had sowed and icatered, and God, 
gave an abundant increase. Their faith was multiplied, and their love abound- 
ed ; and this was not the case with some distinguished character only ; it was 
the case with every one of them. For this the apostle felt himself hound to 
give continual thanks to God on their behalf, as it was " meet" and right. J— B. 
Ver. 5. A manifest token.— Doddridge, "Display." 
Ver. 7. His mighty angels.— Greek, " Angels of his power." 
Ver. 8. Taking vengeance.— Macknight, "inflicting punishment." 
Ver. 9. With everlasting destruction.— It seems impossible to reconcile 

this with the doctrine of Universal Restoration. From the presence. — Bp. 

Hopkins explains this as implying, not only banishment, but positive punish- 
ment, as it were, by the lightning of his eye. We think, with Macknight, 
that it is an allusion to the glory of the Shechinah, from which a flame came 
out and destroyed Nadab and Abihu, and afterwards 250 of Korah's company. 
Levit. x. 1. Numb. xvi. 35. 

Ver. 11. Count — That is, graciously consider you as worthy for this high 
and holy calling, and " fulfil in you all the good pleasure of his goodness," &c. 

Fulfil all the good pleasure of his goodness. — An expression which the 

ingenious Mr. Blackmail has noted as ." the most charming representation 
any where to be found, of that infinite goodness which surpasses all expres- 
sion ; but was never so happily and properly expressed as here." To this 
quotation, Doddridge adds, " that the [Greek] word seems a* once to ex- 
press that it is (God's) sovereign pleasure; and also that he feela a sacred 
complacency in the display of it;" 



=.-*! 



556 



2 THESSALONIANS, II. 



A. M. cir. 

4053. 

A. D. cir. 

52. 



CHAP. 2.. 



a Mat.24.4 
..6. 



b 1 Ti.4.1. 
c Da.7.25. 
d Jn.17.12. 



e Is.14.13. 
Re. 13. 6. 



f or, hold- 
etlu 



g 1 Jn.4.3. 



h Da.7.10, 
11. 



i Is.11.4. 
Re. 19. 15, 
21 

j He.10.27. 



CHAPTER II. 
1 He willeth them to continue steadfast in tlie truth received. 3 showeth that there 
shall be a departure from the faith, 9 and a discovery of antichrist, before die 
day of the Lord come. 15 And thereupon repeateth his former exhortation, 
and prayeth tor them. 

"VOW we beseech you, brethren, by the coming of 
11 our Lord Jesus Christ, and by our gathering to- 
gether unto him, 

2 That ye be not soon shaken in mind, or be trou- 
bled, neither by spirit, nor by word, nor by letter as j 
from us, as a that the day of Christ is at hand. 

3 Let no man deceive you by any means : for that 
day shall not come, except b there come a falling away 
first, and that man of sin c be revealed, the d son of 
perdition ; 

4 Who opposeth and exalteth e himself above all 
that is called God, or that is worshipped ; so that he 
as God sitteth in the temple of God, showing himself 
that he is God. 

5 Remember ye not, that, when I was yet with you, 
I told you these things ? 

6 And now ye know what fwithholdeth that he 
might be revealed in his time. 

7 For the mystery of iniquity doth already s* work : 
only he who now letteth will let. until he "be taken 
out of the way. 

8 And then shall that Wicked be revealed, whom 
the Lord shall h consume with the spirit i of his 
mouth, and shall destroy J with the brightness of his 



I 



Chap. II. Ver. 1. By the corning, &c— Bp. Newton, Cradock, Doddridge, 
Macknight, &c. tender it, " Concerning- the coming," which is far preferable. 
And by our gathering together —See 1 Thes. iv. 17. Jude 14. 

Ver. 3. Let no man deceive you.— This is supposed to refer to the impo- 
sitions practised in the first age of Christianity by false prophets, forged epis- 
tles, &c. as well as by a misconstruction of Paul's former Epistle. See 

Macknight. A. falling away. — Doddridge, " an apostacy." Macknight, 

" The apostacy. " The son of perdition — Implies apostacy and treachery. 

Popery, like Judas, not only deserted, but betrayed Christ and his cause— not, 
indeed, for thirty pieces of silver ; but tempted by the immense wealth which 
accrues from purgatory and pardons, and masses for the dead, as well as 
from the church's secular usurpations. See John xvii. 12. For a full expo- 
sition of this passage, see Bp. Newton, vol. ii. Dissert. 22 ; and Benson on 
the Epistles, Diss. 2. 

Ver. 4. Above all that is called God.— Macknight, " a God ;" the omission 
of the Greek article, he thinks, requires the insertion of the indefinite article 
in English. But the man of s:n personated the true God, and not an idol. 
We, therefore, with Doddridge, prefer the common translation. Mosherm in- 
forms as, that in the eleventh century, the Bishops of Rome "carried then 
pretensions so far as to give themselves out for lords of the universe, arbiters 
of the fate of kingdoms and empires, and supreme fuless over the kings and 
princes of the earth." Accordingly, the Pope is no sooner elected, than he is 
enthroned upon the altar, and the Cardinals who elected him kiss his feet, 
which ceremony is very properly called— Adoration. 

Ver. 7. Mystery of iniquity.— Sue note on Mark ii. 7. lie who now let- 
teth.— Doddridge, Only there is one that hindereth till he be taken out of 
the way." Dr. Chandler translates the verse thus :— " For the mystery of ini- 
quity already worketh, only till he who restrains it be taken out of the way." 
To the same purpose, Macknight. The obsolete word le , in the sense of 
"hinder." 

Ver. 8. That loickcd.— Macknight , " lawless one." (Gr. anoma.) Whom 

the Lord shall consume with the Spirit— (Doddridge, " hrealh")— of his 
mouth. — "Which (says Doddridge) shall kindle around him a. consuming 
flame." See note on chap. i. 9. Some parts of Daniel's prophecy are very 
similar to several verses in this chapter. 



fr 



2 THESSALONIANS, III. 



->( 



55? 



9 Even him, whose coming is after the working of 
Satan with all power and signs and lying wonders, 

10 And with all deceivableness of k unrighteousness 
in them that perish ; because they received not the 
love i of the truth, that they might be saved. 

11 And for this cause God shall send them strong 
m delusion, that they should believe a lie : .. 

12 That n they till might be damned who believed not 
the truth, but had pleasure in unrighteousness. 

13 But we °are bound to give thanks alway to God 
for you, brethren beloved of the Lord, • because God 
hath from the beginning chosen p you to salvation 
through sanctification of the Spirit and belief of the 
truth : 

14 Whereunto <*he called you by our gospel, to the 
obtaining of the glory r of our Lord Jesus Christ. 

15 Therefore, brethren, stand fast, and hold the tra- 
ditions which ye have been taught, whether by word, 
or our epistle. 

16 Now our Lord Jesus Christ himself, and God, 
even our Father, which s hath loved us, and hath 
given us everlasting consolation and good hope 
t through grace, 

17 Comfort your hearts, and establish you in every 
good word and work. 

CHAPTER III. 

1 He craveth their prayers for himself, 3 te&ifieth what confidence he hath in 
them, 5 maketh request to God in their behalf, 6 giveth them divers precepts, 
especially to shun idleness, and ill company, 16 and last of all concluded^ 
witli prayer and salutation. / 

FINALLY, brethren, pray for us, that the word of 
the Lord may a have free course, and be glorified, 
even as it is with you : 

2 And that we may be delivered from b unreasonable 
and wicked men : for all men have not faith. 

3 But the Lord c is faithful, who shall establish you, 
and keep d you from evil. 

4 And we have confidence e in the Lord touching 
you, that, ye both do and will do the things which we 
command you. 



A. M cir. 

4056. 

A. D. cir. 

52. 

k He.3.13. 

J .Co.16.22. 

mEze.14.9. 
Ro.1.24. 

u De.32.35. 
o c.1.3. 

p Ep.1.4. 
lTh.1.4. 
lPe.1.2. 

q lPe.5.10. 

r Jn. 17.22. 

s Jn.13.1. 
Re. 1.5. 

t IPe.l.S. 



CHAP. 3. 



a run. 



b absurd. 



c 1 Go. 1.9. 



d Jn. 17.15. 



e 2Co.7.16. 






Ver. 9. Whose coming is after the toorking. — Doddridge, " energy."- — 
Signs and lying wonders. — Macknight, " Miracles of falsehood ; ' i. e, ac- 
cording to the Hebrew idiom, false miracles, for which the church of Rome 
has been famous, from the commencement of her apostacy down to the pre- 
sent time. 

Ver. 11. Strong delusion— Doddridge, 4t The energy of deceit"— that they 
should believe a lie— Doddridge, " so that they shall believe the lie ;" name- 
ly, which themselves have taught. 

Ver. 12. That they all might be damned.— Doddridge and Macknight, 
" Condemned." 

Ver. 13. Chosen you to salvation. — Compare Ephes. L 4. 

Ver. 15. Hold the traditions.— Doddridge, " Retain the instructions." " In 
the apostle's writings, traditions are those doctrines and precepts which per- 
sons divinely inspired taught, .... whether by word of mouth, or by writing, 
as in chap. iii. a.'''— Macknight. Compare note on 1 Cor. xi. 2. 

Chap. III. Ver. 1. May have free course, and be glorified. — John Edwards 
thinks this is another allusion to the Olympic races, in which the runner who 
gained the prize was said to be glorified; i. e. highly applauded. So the 
apostle desires that the gospel might run its uninterrupted course, with great 
success. 

Ver. 3. From evil.— Doddridge, " The evil one." See note on Mat. vi. 13. 



558 



2 THESSALONIANS, III. 



A. M. cir. 

40.56. 

A. D. cir. 

52. 

f lCh.29.18 

g or, pa- 
tience of 
Christ. 

h 1 Ti.6.5. 

i lCo.5.11, 
13. 

j Ac. 18.3. 
20.34. 

k 1 Co.9.6. 

I Ge.3.19. 

mlTi.5.13. 
1 Pe.4.15. 

n Ep.4.28. 

o or, faint 
not. 

p 1 Co. 15. 58 

q or,signify 
that man 
by an 
epistle- 

r Mat. 18. 17 
ver.6. 

s Le.19.17. 



t Ro. 16.20. 



u lCo.lS.^1 



v Ro. 16.24. 



Ver. 5. The patient waiting" for Christ.— Margin, "The patience of 
Christ :" i. e. the patience which Christ exemplified. So Doddridge. 

Ver. 10. If any would not work, neither.— Referring- to the example of 
himself and brethren, who had worked night and day, when necessary, rather 
than eat the bread of idleness : and even as to those whose circumstances 
did not require them to live by daily labour, there was so great a call in the 
church for active and benevolent exertion, that it was criminal to be idle : and 
though they had long been thus employed, they were still to persevere, and 
not to be " weary in well-doing." 

Ver. 16. Noio the Lord of peace himself— That is, Christ Jesus, who made 
*' peace by Ihe blood of his cross." Col. i. 20. 

Ver. 17. The salutation of Paul.—" Paul commonly employed one to 
write, or at least to make a fair copy of his letters, especially if they were of 
any length," and to prevent forgery, " wrote the salutation in all his letters 
with his own hand."— Macknight, in loc. See 1 Cor. xvi. 21. Col. iv. 18 ; 
chap. ii. 2, above. 

CONCLUDING REMARKS ON 2 THESSALONIANS. 

[Besides tho3e marks of genuineness and authority which this Epistle 
possesses in common with the others, it bears the highest evidence of its di- 
vine inspiration, in the representation which it contains of the papal power, 
under the characters of the "Man of sin," and the "Mystery of iniquity " 
The true Christian worship is, the worship of the one only God, through t< e 
one only Mediator, the man Christ Jesus ; and from this worship the chur h 



5 And the Lord direct t'your hearts into the love of 
God, and *into the patient waiting for Christ. 

6 Now we command you, brethren, in the name of 
our Lord Jesus Christ, that ye h withdraw yourselves 
from every brother i that walketh disorderly, and not 
after the tradition which he received of us. 

7'FoV yourselves know how ye ought to follow us: 
for we behaved not ourselves disorderly among 
you; 

8 Neither did we eat any man's bread for nought; 
but wrought ) with labour and travail night and day, 
that^we might not be chargeable to any of you : 

9 Not because we have not k power, but to make 
ourselves an ensample unto you to follow us. 

10 For even when we were with you, this we com- 
manded you, that l if any would not work, neither 
should he eat. 

11 For we hear that there are some w T hich walk 
among you disorderly, working not at all, but are 
m busybodies. 

12 Now them that are such we command and exhort 
by our Lord Jesus Christ, that with quietness they 
n work, and eat their own bread. 

13 But ye, brethren, °be not p weary in well-doing. 

14 And if any man obey not our word «J by this epistle, 
note that man, and have r no company with him, that 
he may be ashamed. 

15 Yet count him not as an enemy, but admonish 
him as a s brother. 

16 Now the Lord t of peace himself give you peace 
always by all means. The Lord be wLth you all. 

17 The salutation u of Paul with mine own hand, 
which is the token in every epistle : so I write. 

18 The v grace of our Lord Jesus Christ be with you 
all. Amen. 

TT The second epistle to the Thessalonians was writ- 
ten from Athens. 



r^=c: 



.41 



I ^timothy. 559" 1 

of Rome has most notoriously departed, by substituting other mediators, invo- 
cating and adoring saints and angels, worshipping images, adoring the host 
&c. It follows, therefore, that " the man of sin" is the Pope ; not only on ac- 
count of the disgraceful lives of many of them, but by means of their scanda- 
lous doctrines and principles ; dispensing with the most necessary duties, sell- 
ling pardons and indulgences for the most abominable crimes, and perverting 
the worship of God to the grossest superstition and idolatry. He also, like 
the false apostle Judas, is " the son of perdition ;" whether actively, as being 
the cause of destruction to others, or passively, as/being devoted to destruction 
himself. " Heopposeth :" he is the great adversary of God and man ; perse- 
cuting and destroying, by crusades, inquisitions, and massacres, those Chris- 
tians who prefer the word of God to the authority of men. " He exalteth him- 
self above aLI that is called God, or is worshipped ;" not only above inferior 
magistrates, but also above bishops and primates, kings and emperors; nay, 
not only above kings and emperors, but also above Christ, and God himself; 
"making even the word of God of n^ne effect by his traditions 1 ;'' forbidding 
what God has commanded, as marriage, the use of the Scriptures, &c. ; and 
commanding, or allowing, what God has forbidden, as idolatry, persecution, 
&c. " So that he, as God, sitteth in the temple of God, showing himself that 
he is God." His " sitting in the temple of God," implies plainly his having a 
seat in the Christian church : and he sitteth there " as God," especially at his 
inauguration, when he sits upon the high altar in St. Peter's church, and 
makes the table of the Lord his footstool, and in that position receives ado- 
ration. At all times he exercises divine authority in the church ; " showing 
himself that he is God ;" affecting divine titles, and asserting that his decrees 
are of the same, or greater authority, than the word of God. The foundation 
of popery was laid in the Apostles' days ; but several ages passed before the 
building was completed, and "the man of sin revealed," in full perfection; 
when that " which hindered," the Roman empire, was dissolved. "His 
coming is after the energy of Satan, with all power, and signs, and lying won- 
ders," &c ; and does it require any particular proof, that the pretensions of 
the Pope, and the corruptions of the church of Rome, are all supported and 
authorized by feigned visions and miracles, by pious frauds, and impositions 
of every kind? But, how much soever ''the man of sin" may be exaited, 
and how long soever he may reign, yet, at last, "the Lord shall consume 
him with the Spirit of his mouth, and shall destroy him with the brightness 
of his-coming."]—Bagster 



THE FIRST EPISTLE OF PAUL THE APOSTLE TO 

TIMOTHY. 



f Timothy, to whom this Epistle is addressed, was a native of Lystra, a city 
of Lycaonia, in Asia Minor. His father was a Gentile, but his mother Eu- 
nice, and his grandmother Lois, were Jewesses, by whom he was brought up 
in the fear of God, and early instructed in the knowledge of the Holy Scrip- 
tures. (Acts xvi. 1. 2 Tim. iii. 15.) It is probable that he was converted to 
the Christian faith during the first visit made by Paul and Barnabas to Lystra, 
(Acts xiv.;) and when the Apostle came from Antioch in Syria to Lystra the 
second time, he found him a member of the church, and so highly respected 
and warmly recommended by the church in that place, that he chose him to 
be the companion of his travels, having previously circumcised him (Acts xvi. 
1—3,} and solemnly ordained him by imposition of hands, (1 Ti. iv. 14. 2 Ti. 
i. 6,) though at that time he was probably not more than twenty years of age, 
(1 Ti. iv. 12.) Being thus prepared to be the Apostle's fellow- labourer in the 
gospel, he accompanied him and Silas in their various journeys, assisting 1dm 
in preaching the gospel, and in conveying instructions to the chuiVjhes. (Acts 
xvi. 10, 11, &c; xvii. 13, 14 ; xviii. 5 ; xix. 22; xx. 4.) An ecclesiastical tradition 
states that he suffered martyrdom at Ephesus, being slain with stones and 
clubs, A. D. 97, while preaching against idolatry in the vicinity of the temple 
of Diana ; and his supposed relics were transported to Constantinople with 
great pomp, A. D. 356, in the reign of Constantius. It is evident that this 
Epistle was written by the Apostle when on a journey from Ephesus to Ma- 
cedonia, having left Timothy at Ephesus, in care of the church, (ch. i. 3.) This 
is supposed by many, both ancients and moderns, to have been when St. Paul 
quitted Ephesus on account of the disturbance raised by Demetrius, and went 
into Macedonia, (Acts xx. 1,) about A. D 56, 57, or 58.]— Bagster. 



560 



1 TIMOTHY, I. 



A. M. cir. 

4069. 

A. D. cir. 

65. 

CHAP. I. 

a Ac. 9.15. 

b Col. 1.27. 

i c Ac. 16.1. 

d Tit 1.4. 

e Ga.1.3. 
1 Pe.l.a 

f Ac.20.1,3. 

g c.6.3,4,20 

h Ro.13.8, 
10. 
Ga.5.14. 

i 2 Ti.2.22. 

j or, not 
aiming at 

k 2TL4.10. 

1 Ro.1.22. 

mRo.7.12. 

n Ga.5.23. 

o 2 Ti.4.3. 
Tit. 1.9. 

p c.6.15. 

q 1 Co.9.17. 

r 1 Co. 15. 10 

s 1 Co.7.25. 

t Col. 1.25. 



CHAPTER I 

I Timothy is put in mind of the charge which was given unto him hy Paul at 
his going to Macedonia. 5 Of the right use and end of the law. # 11 Of Saint 
Paul's calling to be an apostle, 20 and of Hymeneus and Alexander. 

PAUL, an apostle of Jesus Christ a by the command- 
ment of God our Saviour, and Lord Jesus Christ, 
which is our b hope ; 

2 Unto c Timothy, my own son d in the faith : e Grace, 
mercy, and peace, from God our Father and Jesus 
Christ our Lord. 

3 As I besought thee to abide still at Ephesus, when 
I went f into Macedonia, that thou mightest charge 
spme that they teach no other doctrine, 

4 Neither give heed s to fables and endless genealogies, 
which minister questions, rather than godly edifying 
which is in faith : so do. 

5 Now the end h of the commandment is charity out 
of a pure i heart, and of a good conscience, and of 
faith unfeigned : 

6 From which some j having k swerved have turned 
aside unto vain jangling ; 

7 Desiring to be teachers of -the law ; understanding 
i neither what they say, nor whereof they affirm. 

8 But we know that the law is m good, if a man use it 
lawfully 'j 

9 Knowing this, that n the law is not made for a right- 
eous man, but for the lawless and disobedient, for the 
ungodly and for sinners, for unholy and profane, for 
murderers of fathers and murderers of mothers, for 
manslayers, 

10 For whoremongers, for them that defile themselves 
with mankind, for men-stealers, for liars, for perjured 
persons, and if there be any other thing that is contra- 
ry to sound ° doctrine ; 

11 According to the glorious gospel of the blessed 
p God, which <J was committed to rny trust. 

12 And I thank Christ Jesus our Lord, who hath 
r enabled me, for that he counted me s faithful, putting 
t me into the ministry ; 



Chap. I. Ver. 1. Which is— Rather, " who is ;" namely, Christ. 

Ver. 2. My own son. — Doddridge, My genuine son — in the faith. — Mack- 
night understands it of his having been converted by Paul's ministry. 

Ver. 4. Neither give heed to fables. — Both Jews and. Gentiles abounded 
with fabulous tales connected with their several superstitions. And end- 
less genealogies. — Most commentators refer these tothose family genealogies 
of which the Jews were remarkably fond ; but a learned German critic (Ro- 
senmuller) refers to the figments of the Platonic school ; the disciples of 
which, he tells us. " took great pains to arrange virtues, as well as faculties, 
and other abstract notions, in genealogical order, to show how one virtue, or 
one abstract idea, was generated by another."— Orient. Lit. No. 1502. — -In 
faith.— Doddridge, "In the faith." Mill affirms, that all the ancient MSS., 
without exception, read here — M rather than the dispensation of God, which is 
by faith. "—Macknight. 

Ver. 5. The end of the commandment— See Rom. xiii. 8, 10. 

Ver. 9. The law is noi made for a righteous man.— Doddridge, " a law ;" 
meaning, that laws, in general, are not made to control the righteous, brtthe 

wicked. For manslayers. — Not in the sense which our law uses the term, 

but in the worst sense. Doddridge, " assassins." 

Ver. 10. For men-stealers.— See the law Exod. xxi. 16 ; and let every man 

implicated in the slave trade tremble! To sound doctrine — That is, to 

sound evangelical principles. 



1 TIMOTHY, II. 



>61 



13 Who was before u a blasphemer, and a persecutor, 
and injurious : but I obtained mercy, because I did it 
ignorantly v in unbelief. 

14 And the grace of our Lord was exceeding abundant 
with faith and love which is in Christ Jesus. 

15 This is a faithful w saying, and worthy of all 
acceptation, that Christ Jesus came x into the world 
to save sinners ; of whom I am chief. 

16 Howbeit for this cause I obtained mercy, that in 
me first Jesus Christ might show forth all long-suffer- 
ing, for a pattern y to them which should hereafter 
believe on him to life everlasting. 

17 Now unto the King l eternal, a immortal, b invisible, 
the only wise c God, be d honour and glory for ever 
and ever. Amen. 

18 This charge I commit unto thee, son Timothy, 
according e to the prophecies which went before on 
thee, that thou by them mightest war a good warfare ; 

19 Holding f faith, and a good conscience ; which 
some having put away concerning faith have made 
shipwreck : 

20 Of whom is Hymeneus and Alexander ; whom I 
have delivered s unto Satan, that they may learn not 
to blaspheme. 

CHAPTER II. 

I That it is meet to pray and give thanks for all men, and the reason why. 
9 How women should be attired. 12 They are not permitted to teach. 15 They 
sliall be saved, notwithstanding the testimonies of God's wrath, in childbirth, if 
they continue in faith. 

f" a EXHORT therefore, that,firstof all, supplications, 
■*■ prayers, intercessions, and giving of thanks, be 
made for all men : 

2 For b kings, andybr all that are in c authority ; that 
we may lead a quiet and peaceable life in all godliness 
and honesty. 

3 For this is good and acceptable in the sight of God 
our Saviour; 

4 Who d will have all men to be saved, and to come 
unto the knowledge of the truth. 

5 For there is one e God, and one mediator f between 
God and men, the man Christ Jesus ; 

6 Who gave himself a ransom s for all, to hbe testi- 
fied in due time. 



A. M. cir. 

4069. 

A. D. cir. 

65. 



u Ac.8.3. 
1 Co. 15. 9. 

v Lu.23.34. 

w2Ti.2.11. 
Ti.3.8. 

x Mat. 9. 13. 
Lu.19.10. 

y Ro.15.4. 

z Pa. 10. 16. 

a c.6.15,16. 

b Jn.1.18. 

c Ro. 16.27. 

d lCh.29.1l 

e c.4.14. _ 

f c.3.9. 

g lCo.5.5. 



CHAP. 2. 

a ov,desire. 

b Ro.13.1, 

&c. 

c or, emi- 
nent place 

d Jn.3.15, 
16. 
2Pe.3.9. 

e Ro.3.30. 

f He.9.15. 

g Mat.20.23 

h or, a testi- 
mony. 



Ver. 13. Because I did it ignorantly. — This implies, that had he done this' 
knowingly, his would have been the unpardonable sin. 

Ve». 17. Noio unto the King eternal, &c. — When repeating over this pas- 
sage. Pies. Edwards experienced that birth of which the Saviour speaks. 
John iii. 3. 

Ver. 18. According to the prophecies which loent before on thee. — By this 
it is evidert that some inspired person had predicted the excellence of his 
character. By them — i. e. encouraged by those predictions. 

Ver. 19. Concerning faith have made shiptvreck— That is, have lost their 
principles and character. Of these men, see 2 Tim. ii. 17 ; iv. 14. 

Chap. II. Ver. 2. In all godliness and honesty.— Doddridge, " In all piety 
and gravity." See note on Phil. iv. 8. 

Ver. 4. Who will have all men to be saved.— Doddridge, " Who wills that 
all men should be saved." " The meaning seems to be," says that excellent 
expositor, " that God has made sufficient provision for the salvation of all." 
Macknight, " Who commandeth all men to be saved." Parallel to Acts xvii. 30. 

Ver. 6. To be testified.— To have public witness borne of it, by the preach- 
ing of the gospel. 



fr z 



562 



1 TIMOTHY, III. 



-1 

i, 



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4069. 

A. D. cir. 

65. 



i J «. 4. 21. 



J 



He.10.22. 



k or, plait- 
ed. 
I Pe.3.3. 

1 I Co. 14.34 



CHAP. 3. 



a Phi. 1.1. 

b Tit.1.6, 
&c 

c or, 

modest. 

d or, no t 
ready to 
quarrel 
and offer 
wrong, as 
one in 
wine. 

e 2 Ti.2.24. 

f Ps. 101.2. 



newly 
come to 
the faith. 

h Pr.16.18, 

i Jude 6. 



! 7 Whereunto I am ordained a preacher, and an apostle, 
(I speak the truth in Christ, and lie not ;) a teacher 
of the Gentiles in faith and verity. 

8 I will therefore that men » pray every where, lifting 
up holy j hands, without wrath and doubting. 

9 In like manner also, that women adorn themselves 
in modest apparel, with shamefacedness and sobriety ♦, 
not with k broidered hair, or gold, or pearls, or costly 
array ; 

10 But (which becometh women professing godliness) 
with good works. 

11 Let the woman l learn in silence with all sub 
jection. 

12 But I suffer not a woman to teach, nor to usurp 
authority over the man, but to be in silence. 

13 For Adam was first formed, then Eve. 

14 And Adam was not deceived, but the woman 
being deceived was in the transgression. 

15 Notwithstanding she shall be saved in child-bear- 
ing, if they continue in faith, and charity, and holiness, 
with sobriety. 

CHAPTER III. 

2 How bishops, and deacons, and their wives, should be qualified, 14 and to what 
end Saint Paul wrote to Timothy of these things. 15 Of the church, and t lie 
blessed truth therein taught and professed. 

THIS is a true saying, If a man desire the office of 
a a bishop, he desireth a good work. 

2 A bishop b then must be blameless, the husband of 
one wife, vigilant, sober, of c good behaviour, given to 
hospitality, apt to teach ; 

3 Not d given to wine, no striker, not greedy of filthy 
lucre ; but e patient, not a brawler, not covetous ; 

4 One that ruleth w'ell f his own house, having his 
children in subjection with all gravity ; 

5 (For if a man know not how to rule his own house, 
how shall he take care of the church of God?) 

6 Not a s novice, lest being lifted up with pride h he 
fall into the condemnation of the i devL. 



Ver. 7. I speak the truth. — See Rom. ix. 1, and note. 

Ver 9. In modest apparel, &c — Doddridge, " In decent apparel, with mo- 
desty and sobriety." Array. — Doddridge, "garments." Paul does not 

forbid their wearing apparel suited to their rank and circumstances, (which is, 
indeed, desirable, that it may employ the poor ,) but those showy and splen- 
did ornaments, calculated, indeed, to attract the notice of the other sex, and 
therefore inconsistent with Christian modesty. From the same principle, he 
forbids the rendering themselves conspicuous in the assemblies for public wor 
ship, by exercising their gifts before the men. 

Ver. 12. Nor to usurp authority.— See Ephes. v. 22. 

Ver. 13. Adam was first formed— See 1 Co. ix. 9, and note. 

Ver. 14. Adam was not deceived. — Namely, by the serpent, with whom he 
appears to have held no converse ; but probably partook of the forbidden fruit 
to gratify his wife, and to share her fate. See Parad. Lost, bk. ix. 952, fee- 
Some, however, supply the word, first, from the preceding verse — "Adam was 
not (first) deceived ;" but we doubt the propriety of this supplement. 

Ver. 15. She shall be saved.— Macknight refers this to the woman in the 
preceding verse, viz. Eve, who was herself saved through the promised seed, 
which eventually sprang from her. 

Chap. HI. Ver. 2. The husband of one wifs—i. e. of ono only: no poly- 
gamist. Apt— Doddridge, " fit"— to teach. 

Ver. 3. Not greedy of filthy lucre— Or sordid gain. Net a brawler— i. e. 

sliot contentious. 

Vor. 6. Not a novice.— Macknight, "Not a new con vert." The condem- 
nation of the devil— That is, pride. 






1 TIMOTHY, III. 



563 



7 Moreover he must have a good report of them j that 
are without ; lest he fall into reproach and the snare 
k of the devil. 

8 Likewise must the deacons l b e grave, not double 
tongued, not m given to much wine, not greedy of 
filthy lucre ; 

9 Holding n the mystery ° of the faith in a 'pure con- 
science. 

10 And let these also first be proved ; then let them 
use the office of a deacon, being found blameless. 

11 Evan so must their wives P be grave, not slander- 
ers, sol >er, faithful in ail things. 

12 Let the deacons be the husbands of one wife, 
ruling q their children and their own houses well. 

13 For they that have r used the office of a deacon 
8 well purchase to themselves a good degree, and great 
boldness in the faith t which is in Christ Jesus. 

14 These things write I unto thee, hoping to come 
unto thee shortly : 

15 But if I tarry long, that thou mayest know how 
thou oughtest to* behave thyself in the house u of God, 
which is the church of the living God, the pillar and 
v ground of the truth. 

16 And without controversy great is the mystery w of 
godliness : God was x manifest in y the flesh, justified 
m the z Spirit, seen of a angels, preached unto the 
b Gentiles, believed on c in the world, received up d into 
glory. 



r A. M. cii 
4069. 
A. D. dr. 
6-5. 

i Ac.22.12. 

lTh.4.18. 
k c.6.9. 

2 Ti.2.26. 
1 Ac. 6. 3. 
mver.3. 

Le.10.9. 

Eze.44.21. 

Ep.1.9. 

ver. 16. 

Tit.2.3. 

ver.4. 

or, minis- 
tered. 
s Mat.25.21 
t 2Ti.2,l. 
u 2 Ti.2.29. 
v or, stay. 
w 1 Co. 2. 7. 
x mani- 
fested. 
y Jn.1.14. 

1 Jn. 1.2. 
z Mat.3.16. 

J u. 16.8,9. 

Ro.1.4. 
a Mat.4.tl. 

1 Pe.1.12. 
b Ac. 1 a 46, 

48. 
c Col. 1.6. 

d Eu.24.5l. 
Ac. 1.9. 



Ver. 8. Not double tongued— That is, says D. Turner, "not deceitful, 
saying and unsaying." 

Ver. 10. Then let them use, &c— Doddridge, "If they be found blameless, 
let them use the office of a deacon." 

Ver. 11. Even so must their wives be grave. — So the passage is generally 
understood ; Macknight, however, renders it after the Vulgate — " The wo- 
men in like manner must be grave"— referring it to the deaconesses, or female 
presbyters, who were employed in visiting and instructing their own sex : and 
so he tells us it was understood by Chrysostom and other Greek, as well as 
Latin fathers ; and it is certain the same Greek word is used indifferently for 
both "wives" and "women." Not only ministers and deacons, but their 
wives also ought to be persons of grave, sober, and prudent conduct. Much 
of the respectability and usefulness, of a minister, or pastor, depends upon the 
Christian character and conduct of his wife. 

Ver. 15, 16. Pillar and ground— Margin, " stay"— of the truth— The pas- 
sage is difficult, and has been variously rendered. We shall give two or three, 
which appear to us the most probable, interpretations. 1. As' by our transla- 
tors, and many others. 2. Henderson would render the passage — " The pil- 
lar and establishment of the truth, and incontroveftibly great is the mystery 
of godliness: God manifested himself in the flesh," &c. ; and this, he says, 
has the sanction of the principal dignitaries of the Greek church in Russia. 
(Travels in Russia, p. 123.) 3. A third interpretation is that of Pye Smith, 
(partly borrowed from Dr. Cramer, of Kiel,) "These precepts I write unto 
thee, Oioping to come to thee very soon, but if I should be longer than I ex- 
pect.) that thou mayest know how thou oughtest to conduct thyself in the 
house of God, which is the church of the living God ( (—the pillar and founda- 
tion of the truth, and confessedly great is this mys'tery of religion ! — ) who 
was manifested in human nature, &c. (See Smith's answer to Taylor's Ma- 
nifesto, p. 59.) 

* Ver. 16. And without controversy .... God ioa# manifest (Margin, mani- 
fested) in the flesh, &c— There is confessedly a doubt as to the original read- 
ing, whether it should be, " God was manifested in the flesh ;" or, " WHO (or 
which) was manifested ;" the difference being small in the original, and un- 
important, since the title God (or Theos) (though in this text omitted by 
Griesbach,) is in various other passages applied to Christ, as John i. 1, &c. 
The Unitarian version reads, " He ivho was manifested in the flesh ;" and 






564 



1 TIMOTHY, IV. 



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4069. 

A. P. cir. 

6.5. 

CHAP. 4. 



a Da.11.35. 

Mat.24.5.. 

12. 

2Pe.2.1. 



b Re.16.14. 
c Ec.5.18. 



d Je.15.16. 
I Pe.2.2. 



e Tit.1.14. 



f or, for a 

little time. 



g c.6.6. 
h Ps.84.ll. 



CHAPTER IV. 

1 He foretelleth that in the latter times there shall he a departure from the faith. 
6 And to the end that Timothy might not fail in doing Ins duty, he furnishetii 
him with divers precepts belonging thereto. 

TVTOW the Spirit s"peaketh expressly, that a in the 
-*-/■ latter times some shall depart from trn faith, gi- 
ving heed to seducing b spirits, and doctrines of devils ; 

2 Speaking lies in hypocrisy ; having their conscience 
seared with a hot iron ; 

3 Forbidding to marry, and commanding to abstain 
from meats, which God hath created to be received 
c with thanksgiving of them which believe and know 
the truth. 

*4 For every creature of God is good, and nothing to 
be refused, if it be received with thanksgiving : 

5 For it is sanctified by the word of God and prayer. 

6 If thou put the brethren in remembrance of these 
things, thou shalt be a good minister of Jesus Christ, 
nourished up d in the words of faith and of good doc- 
trine, whereunto thou hast attained. 

7 But refuse profane and old wives' e - fables, and 
exercise thyself rather unto godliness. 

8 For bodily exercise profiteth f little : but godliness 
° is profitable unto all things, having promise h of the 
life that now is, and of that which is to come. 

9 This is a faithful saying and worthy of all acceptation. 



without a masculine pronoun it seems difficult to make any sense of the pas- 
sage ; a mystery might he " manifested," but the term would by no means 
answer to the other particulars— it could not be " received up into glory." 

Chap. IV. Ver. 1. Now the Spirit speaketh expressly.— Macknight, Or 
" saitli in so many words."— That in the latter times.— Doddridge, " the last 
times." Macknight, "in aftertimes." Doddridge thinks, that under this 
term maybe included the whole of the gospel dispensation, or any part of it, 
as in Heb. i. 1,2. 1 Peter i. 20. Mede explains this expression, of the last 

times of the Roman Empire, Daniel's fourth Monarchy. Depart from the 

faith— Doddridge and Macknight, " Apostatize." Compare 2 Thess. ii. 3. 

Doctrines of devils (or demons.) — " Not (says Mede) that demons were 

the authors of them, (though that be true,) but doctrines concerning demons ;" 
meaning, that the Gentile idolatrous theology of worshipping demons should 
be revived in the adoration of saints and angels, as thus stated in the Creed of 
'Pope Pius IV. — " I believe, that the saints who reign with Christ are to be 
worshipped and prayed to." Macknight adopts this explanation ; but Gran- 
ville Sharp contends in favour of the common version ; to which Doddridge 
also adheres. See Sharp on the case of Saul. 

Ver. 1—3. Noio the Spirit speaketh, &c— [This important prediction might 
be more correctly rendered, "Now the Spirit speaketh expressly, that in the 
latter times some shall apostatize from the faith, giving heed to erroneous 
spirits, and doctrines concerning demons, through the hypocrisy of liars, ha- 
ving their consciences seared with a hot iron, forbidding to marry, and com- 
manding to abstain from meats," &c. How applicable these particulars are 
to the corruptions of the church of Rome need scarcely be insisted on. The 
worship of saints and angels in that church is essentially the same with the 
worship of demons among the heathen ; which has been established in the 
world by books forged in the name of the Apostles and saints, by lying legends 
of their lives, by false miracles ascribed to their relics, and by fabulous dreams 
and relations; while celibacy was enjoined and practised under pretence of 
chastity, and abstinence under pretence of devotion. None but the Spirit of 
God could foresee and foretell these remarkable events. J— Bagste-. 

Ver. 3. Forbidding to many, land commandingl to abstain from meats.— 
" In the original of this passage (says Macknight) is the boldest ellipsis found 
in the New Testament." Doddridge renders it, "Requiring abstinence from 
marriage, and from (various kinds of) meat." 

Ver. 8. Godliness is profitable.— Upon this passage, Robert Hall remarks, 
that " The happiness which religion confers in the present life, consists of the 
blessings which it scatters by the way, in its march to immortality." 



11 



1 TIMOTHY, V. 



565 



10 For therefore we both labour and suffer reproach, 
because we trust in the living God, who is the Saviour 
of all men, specially of those that believe. 

11 These things command and teach. 

12 Let i no man despise thy youth ; but b'e thou an 
example of the believers, in word, in conversation, in 
charity, in spirit, in faith, in purity. 

13 Till I come, give attendance to reading, to exhort- 
ation, to doctrine. 

14 Neglect j not the gift that is in thee, which was 
given thee by k prophecy, with the laying on l of the 
hands of the presbytery. 

15 Meditate upon these things; give thyself wholly 
to them ; that thy profiting may appear 1 " to all. 

J6 Take heed unto thyself, and unto the doctrine; 
continue in them : for in doing this thou shalt both 
save n thyself, and them that hear thee. 

CHAPTER V. 

1 Rules to be observed in reproving. 3 Of widows. 17 Of elders. 23 A pre- 
cept for Timothy's health. 24 Some men's sins go before unto judgment, and 
some men's do follow after. 

REBUKE not an elder, but entreat him as a father ; 
and the younger men as brethren ; 

2 The elder women as mothers ; the younger as sisters, 
with all purity. 

3 Honour widows that are widows a indeed. 

4 But if any widow have children or nephews, let 
them learn first to show b piety at home, and to requite 
their parents : for that is good and acceptable before 
God. 

5 Now she that is a widow indeed, and desolate, 
trusteth in God, and continueth in supplications and 
prayers night and day. 

6 But she that liveth c in pleasure is dead d while she 
liveth. 



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65. 

i Tit.2.7.15 

i 2 Til 6 

k c.1.18. 
! Ac, 13.3. 



m or, in all 
things. 



n Ja.5.20. 



CHAP. 5. 



a ver ,5.16. 



b or, kind- 
ness. 



c or, deli- 
cately. 



d Re.3.1. 



H 



Ver. 10. Saviour of all men. — The meaning is, Christ is offered as the Sa- 
viour of all— of all classes of men, Gentiles as well as Jews ; but he is actu- 
ally the Saviour of those only who believe and obey his Gospel. This passage 
is of the same import with that in John iii. 16. 

Ver. 12. In Spirit.— This word is wanting in several ancient manuscripts 
and versions. — Macknight. 

Ver. 13. Give attendance to reading. — Divine inspiration did not supersede 
the necessity of human means. They are enthusiasts only who prelend to any 
divine influences, which may set aside the use of learning; for Timothy, 
though an evangelist, was to give attendance to reading, and (ver. 15) to me- 
ditate on what he read, for this purpose especially, that his profiting might 
" appear to all." 

Ver. 14. The hands of the presbytery— "W 'ho appear to have laid on their 
hands with Paul ; 2 Ti. i. 6. Compare Acts viii. 17, 18. 

Chap. V. Ver. 1. Rebuke not.— Doddridge and Macknight, "Rebuke not 

severely," nor sharply An elder. — This is often used as a term of office ; 

but here, as opposed: to younger men, it must be taken literally, with respect 
to age. 

Ver. 5. Widows indeed— That is, says Macknight, " desolate"— unable to 
maintain themselves, and having no relations to maintain them. With re- 
spect to widows, those who have children, or grand-children, in sufficient cir- 
cumstances, ought to be maintained by them ; but for those who were aged 
and destitute, the church ought, if possible, to make provision ; employing 
them as deaconesses, to lead the devotions of their own sex in their separate 

meetings— to visit the sick— and to instruct the young females. Nephews.- 

D'Jtddridge and Macknight, 



" Grand-children." 

continually. See Luke ii 



ItT- 



Ver. 5. Night and day—i. e 

Ver. 6. Liveth in pleasure.— Doddridge, 



4« 



37. 
luxuriously." 



Whitbv 



566 



1 TIMOTHY. V. 



1 



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e la 58.7. 



f or, kin- 
dred. 



g nt,chosen 



h Ac. 16.15. 



i 2Ch.au. 



} for their 
railing. 



1c lTh.5.12, 
13. 



7 And these things give in charge, that they may he 
blameless. 

8 But if any provide not for his own, and specially B for 
those of his own f house, he hath denied the faith, and 
is worse than an infidel. 

9 Let not a widow be 'taken into the number under 
threescore years old, having been the wife of one man, 

10 W ell reported of for good works ; if she have brought 
up children, if she have lodged h strangers, if she have 
washed the saints' feet, if she have relieved the afflict- 
ed, if she have diligently followed every good work. 

1 1 But the younger widows refuse : for when they have 
begun to wax wanton against Christ, they will marry: 

12 Having damnation, because they have cast off 
their first faith. 

13 And withal they learn to be idle, wandering about 
from house to house ; and i not only idle, but tattlers also 
and busybodies, speaking things which they ought not. 

14 I will therefore that the younger women marry, 
bear children, guide the house, give none occasion to 
the adversary j to speak reproachfully. 

15 For some are already turned aside after Satan. 

16 If any man or woman that believe th have widows, 
let them relieve them, and let not the church be charged ; 
that it may relieve them that are widows indeed. 

17 Let k trie elders that rule well be counted worthy of 
double honour, especially they who labour in the word 
and doctrine. 



the original term has a particular reference to the drinking of strong and costly 
liquors. 

Ver. 9. The wife of one man— -That is, having confined herself with strict 
fidelity to her lawful husband, and was not divorced to marry another. So 
Doddridge and Macknight. It appears, however, that the Pagan Romans 
paid particular respect to those who refused to marry again, and on some of 
their tombs, inscribed these words, Uni viro nupta— she had only one hus- 
band. But that St. Paul did not consider second marriages unlawful to wo- 
men, is clear, from his advising them. See ver. 14. 

Ver. 10. If she have washed the saints' feet. —See l.u.vu. 38— 44, and notes. 

Ver. 11. The younger tvidoios. refuse— -That is, to receive them on the pen- 
sion list, as widows to be supported by the church. To wax wanton against 

Christ.— Macknight, " When they cannot endure Christ's rein." He says 
the original term is a metaphor, taken from high fed animals, who cannot bear 
the reins. Glassius and Le Clerc translate it, " Who do not obey the reins." 

Ver. 12. Having damnation.— Doddridge, " Exposing themselves to con- 
demnation." Macknight, " Incurring condemnation." Cast off their first 

faith— That is, their fidelity to Christ, plighted when they assumed the office 
of Oiirisn&n teachers : so Macknight. But, perhaps, to cast off their first 
faith, was only to "leave their first love," and lose their zeal. Compare 
Rev. ii. 4. 

Ver. 13. Speaking things which they ought no?— That is, revealing family 
secrets. The account here given of idle, gossipping females, may suit others 
besides the women of the apostolical age ; and should be a warning to the 
sex against, incurring such a severe reproof. In general we may remark, that 
great talkers on religion, as well as on oilier subjects, are seldom persons of 
much sense or piety. It is the shallow brook that rattles over the pebbles ; the 
full stream flows in silent majesty. 

^ Ver. 14. The younger women.— Instead of wemen, which word is not in 
the original, Doddridge and Macknight adopt widows, from ver. 11, which 

therefore warrants, in such cases, second marriages on the female side. To 

speak reproachfully— \. e. concerning Christ, or Christianity. 

Ver. 17. The elders that, rule well.— Doddridge and Macknight, "preside 
well ;'' especially they who labour in the word and doctrine— \. e. who are 
active and laborious preachers. Worthy of double honour— That is, a pro- 
portionate income. 



/ 



1 TIMOTHY, VI. 



567 



IS For tne scripture saith, 1 Thou shalt not muzzle the 
ox that treadeth out the corn. And, m The labourer is 
worthy of his reward. 

19 Against an elder receive not an accusation, but 
"before ° two or three witnesses. 

20 Them that sin rebuke p before all, that <i others also 
may fear. 

21 I charge r thee before God, and the Lord Jesus 
Christ, and the elect 3 angels, that thou observe these 

I things t without preferring one u before another, doing 
I nothing by partiality. 

22 Lay hands v suddenly on no man, neither be par- 
taker w - of other men's sins: keep thyself pure. 

23 Drink no longer water, but use a little wine x for 
thy stomach's sake and thine often infirmities. 

24 Some men's sins are open * beforehand, going 
before to judgment ; and some men they follow after. 

25 Likewise also the good works of some are manifest 

beforehand; and they that are otherwise cannot be 

hid. 

CHAPTER VI. 
1 Of the duty of servants. 3 Xot to have fellowship with new-fangled teachers. 
6 Godliness is ?reat gain. 10 and love of money the root of all evil. 11 What 
Timothy is to flee, and what to follow, 17 and whereof to admonish the rich. 
20 To keep ihe purity of true doctrine, and to avoid profane janglings. 

LET as many servants a as are under the yoke count 
their own masters worthy of all honour, that the 
name of God and his doctrine be not blasphemed. 

2 And they that have believing masters, let them not 
despise them, because they are brethren ; but rather do 
them service, because they are b faithful and beloved, 
partakers of the benefit. These things teach and ex- 
hort. 

3 If any man teach otherwise, and consent not to 
wholesome c words, even the words of our Lord Jesus 
Christ, and to the doctrine which is according d to god- 
liness ; 

4 He is e proud, knowing f nothing, but/ doting about 
questions and strifes of words, whereof cometn envy, 
strife, railings, evil surmisings, 

5 h Perverse dispntings of men of corrupt minds, and 



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A. D. cir. 

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1 De.25.4. 

mLu.10.7. 

n OT,under. 

o De. 19.15. 

p Le.19 17. 

q De 13.11. 

r 2 Ti.J.l. 

s Re. 152. 7. .9 

t o~:,preju~ 
dice 

a De.1.17. 

r Ac. 13. a 

w5Jn.il 

x Pr.31.6. 

y Ga.5.19. 

CHAP. 6. 
a Ep.6.5. 

b or, believ 
ing. 

c 2TU.ia 

d Tit.1.1. 

e or, afooL 

f 1 Co.8.2. 

g or, sick, 

h or, sail- 
ings one 

another. 



Ver. 19. But before.— Margin, "under;" i. e. under the testimony of, &c. 

Ver. 20. Them that sin— That is, that sin scandalously, so as to bring re- 
proach on the cause, let them be publicly rebuked, to warn others. 

Ver. 31. The. elect angels.— Those who having kept their stations when Sa- 
tan and his adherents tell, are now fixed in permanent felicity by the divine 
decree. So Doddridge. 

Ver 2-2. Lay hands suddenly on no man — That is, according to Doddridge 
and Ma tknig ht, " Ordain no one to a sacred office hastily, or without due 
inquiry and examination." 

Ver. 23. Drink no longer water— -That is, water alone ; hut mix wine with 
it. The Greeks often mingled their wine with water in different propoitions. 
Orient. Lit. No. 1507. 

Cha.p. VI. Ver. 1 Under the yoke—\. e. of bondage, or in actual slavery. 

Ver. 2. Because they are faithful— i. e. fellow Christians. Partakers of 

the ben eft — i. e. of Christianity. 

Ver. 3. The words of ov.r Lord Jesus.— All the precepts which the apostle 
delivered by inspiration being the precepts of Christ, there is no occasion to 
I suppose that he here referred to some precepts which he delivered while )u i 
/ earth. 



.L V !L 



4. Doting.— Macknight, "distempered." Doddridge, "raving. 



_,< ... 



568 



1 TIMOTHY, VI. 



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i 2TL3.5. 

j Pr.15.16. 

k Ps.49.17 

I Ge.2S.20. 

m Pr.28.20. 

n Ex.23.8. 

o or, been 
seduced. 

p De.33.1. 

q 2 Ti.4.7. 

r He. 13.23. 

s c.5.21. 

t J n. 18. 36, 
37. 

u or, pro- 
fession. 

v Phi. 2. 15. 

wlTh.5.23. 

x c.1.17. 

y Be. 17. 14. 

s Re. 1.16, 
17. 

a Ex. 33. 20. 

b Jude25. 
Re. 1.6. 

■i Ps.62.10. 

.\ theuncer- 
tainty of. 

e Ec.5.18, 
19. 

or, socia- 
ble. 



destitute of the truth, supposing that gain is godliness : 
from such ^withdraw thyself. 

6 But godliness J with contentment is great gain. 

7 For we brought nothing into this world, and it is 
certain k we can carry nothing out. 

8 And having food and raiment let us be therewith 
i content. 

9 But they that will m be rich fall into temptation and 
a snare, and into many foolish and hurtful lusts, 
which drown men in destruction and perdition. 

10 For n the love of money is the root of all evil : 
which while some coveted after, they have ° erred from 
the faith, and pierced themselves through with many 
sorrows. 

11 But thou, O man P of God, flee these things; and 
follow after righteousness, godliness, faith, love, pa- 
tience, meekness. 

12 Fight <Uhe good fight of faith, lay hold on eternal 
life, wnereunto thou art also called, and hast professed 
r a good profession before many witnesses. 

13 I give thee charge s in the sight of God, who quick - 
eneth all things, and before Christ Jesus, who t before 
Pontius Pilate witnessed a good u confession ; 

14 That thou keep this commandment without spot, 
v unrebukable, until the appearing w of our Lord Jesus 
Christ : 

1 5 Which in his times he shall show, who is the x bless- 
ed and only Potentate, the y King of kings, and Lord 
of lords ; 

16 Who only hath immortality, dwelling in the light 
which *no man can approach unto; whom a no man 
hath seen, nor can see : to whom b be honour and 
power everlasting. Amen. 

17 Charge them that are rich in this world, that 
they be not high-minded, nor trust c in d uncertain 
riches, but in the living God, who giveth us richly all 
things to e enjoy; 

18 That they do good, that they be rich in good works, 
ready to distribute, f willing to communicate ; 



Ver. 7. We brought nothing 1 into this world, &c— See Eccles. v. 15. 

Ver. 10. The love of money.—" Money (says the pious Mrs. More) is the 
most efficient tool with which ambition works ; it is the engine of political 
jj mischief, and of domestic oppression; the instrument of individual tyranny, 
and of universal corruption. Money is the elemental principle of pleasure ; it 
is the magnet which, to the lover of flattery, attracts parasites ; which the 
vain man loves for the circle it describes about him, and the train which it 
draws after him, even more than for the actual enjoyments which it procures 
him. It is the grand spring and fountain of pride and self-sufficiency, more es- 
pecially to those who have nothing better to value themselves upon." 

They have erred.— Doddridge, " wandered." 

Ver. 12. Professed a good profession.— Doddridge, " Confessed a good 
confession." 

Ver. 13. A good confession.— -The word is the same as in the verse prece- 
ding. See John xviii. 37. 

Ver. 15. Which in his times he shall show.— Doddridge, " manifest." See 
Acts i. 7. 

Ver. 16. Light which no man can approach unto.— Doddridge and Mack- 
night, " light inaccessible." 

Ver. 18. Willing to communicate— i. e. communicative ; but the context 
evidently confines the word to charitable communications. 



J 



1 TIMOTHY, VI. 569 



19 Laying up in store for themselves a good foun- 
dation against the time to come, that they may lay 
s hold on eternal life. 

20 O Timothy, keep that which is committed to thy 
trust, avoiding h profane and vain babblings, and oppo- 
sitions of science falsely so called : 

21 Which some professing have i erred concerning 
the faith. Grace be with thee. Amen. 

The first to Timothy was written from Laodicea, 
which is the chiefest city of Phrygia Pacatiana. 



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h Tit 1.11 



i 2T12.18. 



Ver. 19. Laying up in store. — Doddridge, " Treasuring up." That they 

may lay hold. — The expression here, as in ver. 12, is evidently agonistic, and 
refers to grasping the prize which was the reward of victory. 

Ver. 20. That which is committed to thy trust.— Namely, the gospel. 

Science falsely so called. — The word here rendered science, (gnoseos,) in the 
following century gave rise to a sect famous (or rather infamous) in Ecclesias; 
tical history, called Gnostics, or knowing ones, hecause they pretended to 
know more than any other Christians ; and it has been surmised, from this 
text, that the sect was now rising to public notice. 

Ver. 21. Have erred concerning the faith.— It was the desire of being wiser 
than man was designed to be, that seduced our first mother, Eve, and ruined 
mankind. (Gen. iii. 6.) And the same principle has led curious minds into 
dangerous errors, in every successive generation. The sect, or rather sects, 
of the Gnostics, (for they were much divided,) led them into speculations con- 
cerning the Aions, (or ages,) whom they took for a kind of intelligences 
emanating from the Deity, which notion was the parent of a thousand foolish 
fancies. 

CONCLUDING REMARKS ON 1 TIMOTHY. 

[This Epistle bears the impress of its genuineness and authenticity, which 
are corroborated by the most decisive external evidence : and its divine inspi- 
ration is attested by the exact accomplishment of the prediction which it con- 
tains respecting the apostacy in the latter days. This prophecy is similar in 
the general subject to that in the second Epistle to the Thessalonians, though 
it differs in the particular circumstances ; and exactly corresponds with that 
of the prophet Daniel on the same subject: Da. xi. 38.]— Bagster. 



THE SECOND EPISTLE OF PAUL THE APOSTLE 

TO TIMOTHY. 



[That this Epistle was written by St. Paul when a prisoner is sufficient!) 
evident from chap. i. 8, 12, 16 ; ii. 9 ; and that it was while he was imprisoned 
at Rome, is universally admitted. t That it was not written during his first 
confinement, recorded in Acts xxviii., as Hammond, Lightfoot, and Lardner 
suppose, but during a second imprisonment there, and not long before he suf- 
fered martyrdom, as Benson, Macknight, Paley, and Clarke, Bishop Tom- 
line, Michaelis, Rosenmuller, and Home, contend, is amply proved by the 
following considerations : in his first imprisonment " he dwelt two whole years in 
his own hired house, and received all that came to him, preaching the king- 
dom of God, and teaching those things which concern the Lord Jesus, with all 
confidence, no man forbidding him ;" but at the time he wrote this Epistle, he 
was closely imprisoned as one guilty of a capital crime, so that Onesiphoms, 
i on his arrival at Rome, bad considerable difficulty in finding him out, and his 
situation at this time was extremely dangerous. At his first confinement at 
Rome, Timothy was with St. Paul, and is joined with him in writing to the 
Colossians, Philippians, and Philemon ; but the present Epistle implies that 
he was absent. At the former period, Demas was with him ; but now he had 
forsaken him, having loved this present world, and gone to Thessalonica. St. 
Mark was also then with him ; but in the present Epistle Timothy is ordered 
to bring him with him. In the former Epistles, the Apostle confidently looked 
forward to his liberation, and speedy departure from Rome, (Philip, ii. 24. 
Philem. 22 ;) but. in the Epistle before us he holds extremely different lan- 
guage, "I am now ready to be offered, and the time of my departure is at 



.»> 






570 



2 TIMOTHY, I. 



hand: I have fought a good fight, I have finished my course, I have kept the 
faith : henceforth there is laid up for me a crown of righteousness, which the 
Lord, the righteous judge, shall give me at that day." From these observa- 
tions, to which others might, and have heen added, we may conclude, that 
this Epistle was written while St. Paul was in imprisonment the second time 
at Rome, and but a short time before his martyrdom ; and, as it is generally 
agreed that this took place on the 29th of June, A. D. 66, and as the Apostle 
requests Timothy to come to him before winter, it is probable that it was 
written in the summer of A. D. 65. It is generally supposed, that Timothy 
resided at Ephesus when St. Paul wrote this Epistle to him ; which appears 
very probable, though not certain.]— Bagster. 



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CHAR 1. 

a Ep.3.6. 
b 1 Ti.1.2. 
c Ac.23.1. 
d He. 13. 18. 

e c.4.9,21. 

f ITU, 6. 

g Ac.16.1. 

h 1TL414. 

i Ro.8.15. 
1 Jn.4.18. 

j Lu.24.49. 

k CoU.24. 

1 Mat.1.21. 

m Ro.8.28, 
30. 

n Tit.3.5. 

© De.7.7,8. 
Ep.1.9,11. 

p Ep,1.4. 

q lPc.1.20. 

r I Co. 15. 54 

I Jn.5.24.. 
29. 



CHAPTER I. 
1 Paul's love to Timothy, and the unfeigned faith wroth was iti Timothy him- 
self, his mother, and grandmother. 6 He is exhorted to stir up the gift of God 
which was in him, 8 to be steadfast, and patient in persecution, 13 and to per- 
sist in the form and truth of that doctrine which he had learned of him. 
15 Pliygellus and Hermogenes, and such like, are noted, and Onesiphorus is 
highly commended. 

"DAUL, an apostle of Jesus Christ by the will of God, 
■*■ according to the a promise of life which is in Christ 
Jesus, 

2 To Timothy, my dearly beloved b son : Grace, mercy, 
and peace, from God the Father and Christ Jesus 
our Lord. 

3 I thank God, whom I serve c from my forefathers 
with pure <* conscience, that without ceasing I have 
remembrance of thee in my prayers night and day ; 

4 Greatly desiring e to see thee, being mindful of thy 
tears, that I may be filled with joy ; 

5 When I call to remembrance the unfeigned faith 
f that is in thee, which dwelt first in thy grandmother 
Lois, and thy mother s Eunice ; and I am persuaded 
that in thee also. 

6 Wherefore I put thee in remembrance that thou stir 
up the gift of God, h which is in thee by the putting on 
of my hands. 

7 For God hath not given us the spirit of i fear ; but of 
j power, and of love, and of a sound mind. 

8 Be not thou therefore ashamed of the testimony of 
our Lord, nor of me his prisoner : but be thou partaker 
k of the afflictions of the gospel according to the pow- 
er of God ; 

9 Who hath saved i us, and called m us with a holy 
calling, not n according to our works, but according to 
his own ° purpose and grace, which was given us in 
Christ Jesus before p the world began ; 

10 But is now made manifest ^by the appearing of 
our Saviour Jesus Christ, who hath abolished r death, 
and hath brought s life and immortality to light through 
the gospel : 



Chap. I. Ver. 3. From my forefathers.— Paul was always an upright, con- 
scientious man, even when a persecutor. 

Ver. 6. Stir up. — The expression is metaphorical, and may allude to the 
priests stirring up the emhers on the sacred altar : Lord Barrington explains it 

of blowing the embers. By the putting on of my hands.— See 1 Tim. iv. 

14. 

Ver. 7. The spirit of fear, &c— Doddridge, "Not a spirit of cowardice, 
but of courage." 

Ver. 9. Who hath saved us, &c— See Rom. viii. 28—30. 

Ver. 10. Who hath abolished death.— Death was virtually abolished by 
bringing life and immortality to light. So the rising sun dispels the darkness : 



2 TIMOTHY, II. 



57i 



n. 



11 Whereunto I am appointed a preacher, and an 
apostle, and a teacher of the Gentiles. 

12 For the which cause I also suffer these things : 
nevertheless 1 1 am not ashamed : for I know whom I 
have u believed, and am persuaded that he is able to 
keep that which I have Y committed unto mm against 
that day. 

13 Hold fast w the form *of ? sound words, which 
thou hast heard of me, in faith and love which is in 
Christ Jesus. 

14 That z good thing which was committed unto thee 
keep by the Holy Ghost which dwelleth in us. 

15 This thou knowest, that all a they which are in 
Asia be turned b away from me; of whom arePhygellus 
and Hermogenes. 

16 The Lord give mercv unto the house of c Onesipho- 
rus ; for he oft refreshed me, and was not ashamed of 
my d chain : 

17 But, when he was in Rome, he sought me out very 
diligently, and found me. 

IS The Lord grant unto him that he may find mercy 
of the Lord in fc that day : and in how many things he 
f ministered unto me at Ephesus, thou knowest very 
well. 

CHAPTER II. 

1 He is exhorted again to constancy and perseverance, and to do the duty of a 
faithful servant of the Lord in dividing tbe word aright, and staying profane 
and vain babblings. 17 Of Hymeneus and Philetus. 19 The foundation of 
the Lord is sure. '22 He is taught whereof to beware, and what to follow after, 
an d in what sort the servant of the Lord ought to behave himself. 

T^HOU therefore, my son, be a strong in the grace 
-*- that is in Christ Jesus. 

2 And the things that thou hast heard of me b among 
many witnesses, the same commit c thou to faithful 
men, who shall be able d to teach others also. 

3 Thou therefore endure e hardness, as a good soldier 
of Jesus Christ. 

not all at once, but as it increases in strength and glory ; for, as to its final 
abolition, "the last enemy that shall be destroyed is death." 1 Cor. xv. 26. 

And brought life and immortality to light.— " Life and immortality," 

as Tillotson remarks, "is a Hebraism for 'immortal life.'" It cannot be 
denied, that not only the Jews, but many of the heathen also, had anticipa- 
tions of a future state ; but they were comparatively defective and obscure ; 
and the latter, at least, may be compared to moonshine — faint and cold ; but 
the gospel throws the full beams of the Sun of righteousness on this doctrine, 
and renders it resplendent and illustrious. Some, however, translate the 
Greek word, (aphtharsian,) not immortality, but incorrupt? on— (so Park- 
hurst)— and refer it to the doctrine of a Resurrection, of which, indeed, the 
heathen were wholly ignorant, and which was rejected by many of the Jews : 
but it was clearly revealed in the gospel, and an example of it exhibited in the 
person of Jesus Christ. 

Ver. 13. The form of sound words. — The word properly signifies (as Mack- 
night observes) the first sketch of an artist : and Archbishop Tillotson ex- 
plains it of the profession of faith then usually made at baptism ; but we should 
rather consider it as referring to the great and essential principles of the gospel. 

Ver. 15. All they which are in Asm— That is, in the district round Ephe- 
sus, where Timothy now resided. The Asiatics, (who were proverbially cow- 
ardly,) some of them had probably attended upon Paul at Rome, but had left 
him at finding themselves in danger with him. Phygellus and Hermoge- 
nes. — Of these men we know nothing more than what is here recorded ; but 
they were, perhaps, well known to Timothy. 



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t Ro.1.16. 


u or, trust- 
ed. 


v lPe.4.19. 


w Re.2.25. 


x Ro.6.17. 


v lTi.6.3. 


3 1 Ti.6.20. 


a Ac.19.10. 


b c.4.10,16. 


c c4.l9. 


d Ac.28.20. 


e Mat.25.34 
..40. 


f He.6.10. 


CHAP. 2. 


a Jos. 1.7. 
Ep.6.10. 


b or, by. 


c tTi.l 18. 


d Titl.9. 


e c.4.5. 



Endure hardness. — Doddridge, "Afflictions." Mack- 
the hardships which the Roman soldiers had to endure, 

5. 



Chap. II. Ver. 3. 
night, "evil." Of 
see Josephus on tlte Jewish War, book iii. 



chap. 



572 



2 TIMOTHY, II. 



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4 No man that warreth f entangleth himself with the 
affairs of this life ; that he may please him who. hath 
chosen him to be a soldier. 

5 And if a man also strive for masteries, yet is he not 
crowned, except he strive lawfully. 

6 The hifsbandman s that laboureth must be first 
partaker of the fruits. 

7 Consider h what I say ; and the « Lord give thee 
understanding in all things. 

8 Remember that J Jesus Christ of the seed of David 
was raised from the dead according to my gospel : 

9 Wherein I suffer trouble, as an evil-doer, even unto 
J< bonds ; but the word of God is not bound. 

10 Therefore I endure all things for the * elect's sakes, 
that they may also obtain the salvation which is in 
Christ Jesus with eternal glory. 

11 It is a faithful saying : For if m we be dead with him, 
we shall also live with him : 

12 If we suffer, we shall also reign with him: if we 
deny n him, he also will deny us : 

13 If ° we believe not, yet he abide th faithful : he 
p cannot deny himself. 

14 Of these things put *J them in remembrance, charg- 
ing them before the Lord that they strive r not about 
words to no profit but to the subverting of the hearers. 

15 Study s to show thyself approved unto God, a 
workman that needeth not to be ashamed, rightly t di- 
viding the word of truth. 

16 But shun profane and vain babblings : for they 
will increase unto more ungodliness. 

17 And their word will eat as doth a u canker : of 
whom is Hymeneus and Philetus ; 

18 Who concerning the truth have v erred, saying 
w that the resurrection is past already ; and overthrow 
the faith of some. 

19 Nevertheless the foundation x of God standeth 
y sure, having this seal, The Lord z knoweth them 
that are his. And, Let a every one that nameth the 
name of Christ depart from iniquity. 

Ver. 6. The husbandman that laboureth, &c— Doddridge, " The husband 
man must first labour, (and then) partake of the fruits." Macknight trans- 
lates to the same effect. 

Ver. 8. According to my gospel — i. e. the gospel which he preached. 

Ver. 9. An evil-doer.— Macknight and Doddridge, "A malefactor." 

The ivord of God is not bound. — On the contrary, persecution often contri- 
butes to its propagation. See Philip, i. 12, 13. 

Ver. 11. It is a faithful saying. — Compare Rom. vi. 5, 8. 

Ver. 15. Rightly dividing the ivord of truth. — Some think this refers to 
the duty of the priests in dividing the sacrifices ; others, to the husbandman 
dividing the furrows with his plough ; but we should rather refer it to, the of- 
fice of a steward, part of which, in those times, was to give each of the house- 
hold his " portion of meat in due season." Luke xii. 41. 

Ver. 17. Hymeneus and Philetus.— The latter is mentioned no where ulse 
in Scripture ; but of Hymeneus, see 1 Tim. i. 20. 

Ver. 18. The resurrection is past already. — These appear to have been al- 
legorical preachers, who explained the resurrection figuratively of baptism, oi 
perhaps of regeneration, which is the resurrection of the soul ; an error after- 
wards ascribed by Epiphanius to the Gnostics and the Marciouites, and which 
Macknight thinks they founded on a misinterpretation of John v. 25. 

Ver. 19. Having this seal, The Lord knoweth, &c. — This is thought to be 
an allusion to Num. xvi. 5, " Even to-morrow the Lord will show who are his, 



f 1 Co 9.25, 

•26. 

g or, la- 
bouring 
firat,mus* 
he par- 
tak.iT. 

h i Ti.4.15. 

i Pr.2.6. 

j Ro. 1.3,4. 

k Ep.6.20. 

1 2 Co. 1.6. 

m Ro.G.5,8. 

n Mat. 10.33 

o Ro.3.3. 

p Nu.23.19. 

q 2Pe.l.l3. 

r Tit.3.9,10. 

s 2Pe.l.lO. 

t Mat. 13.52 

u or, gan- 
grene. 

v 1 Ti.6.21. 

wlCo 15.12 

x Pr.i0.25. 

y or, steady 

i Na.1.7. 
Jn. 10.14, 
27. 

a Ps.97.10. 



J 



2 TIMOTHY III. 



573 



20 But in a' great house there are not only vessels b of 
gold and of silver, but also of wood and of earth ; and 
some to honour, and some to dishonour. 

21 If c a man therefore purge himself from these, he 
shall be a vessel unto honour, sanctified, and meet for 
the master's use, and prepared <* unto every good work. 

22 Flee e also youthful lusts : but f follow righteous- 
ness, faith, charity, peace, with them that call s on the 
Lord out of a pure heart. 

23 But foolish and unlearned questions h avoid, know- 
ing that they bio gender strifes. 

24 And the servant of the Lord must not strive ; but 
be gentle unto all men, apt to teach, i patient, 

25 In meekness J instructing those that oppose them- 
selves ; if God k peradventure will give them repentance 
to the acknowledging i of the truth ; 

2G And tlvat they may m recover themselves out of the 
snare n of the devil, who are ° taken captive by him at 
his will. 

CHAPTER III. 

I He adve.rtiset.li him of the times to come, 6 described! the enemies of the truth, 
10 propounded unto him his own example, 1G and commendeih the holy 
scriptures. 

THIS know also, that R in the last days perilous 
times shall come. 



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b Ro.9.21. 

c Je.15.19. 

d c.3.17. 

e Ec.11.9,10 

f He.12.14. 

glCo.1.2. 

h ver.16. 

i or, fcr- 
beaiing. 

j Ga.6.1. 
k Ac.8.22. 
I Tit. 1.1. 
m awake. 
n 1 Ti.3.7. 
o alive. 



CHAP. 3. 

a I Ti.4,1. 
2 Pe.3.3. 
l.In.2.18. 
Judel7.18 






and who is holy; and will cause him to come near unto him ; even him whom 
he hath chosen,'" &c. This passage refers to the priests under the law, and it 
is in allusion to them, that true Christians are called "a chosen generation, a 
holy and royal priesthood," 1 Peter ii. 5, 9. Doddri/Lge says, " the expression 
is here used .... in allusion to the custom of engraving upon some stones laid 
in the foundation of buildings the name of the persons by whom, and the pur- 
poses for which the structure is raised." We have no direct proof to oner; 
but we strongly suspect this was sometimes done by sealing ; and we presume 
the seal of a prince was of that authority, that no subject dare remove a stone 
thus sealed. The late Mr. Taylor, in hw fragments to'Calmel, No. celxvi. 5, 
has given a copy of a Persian seal, containing not only the name of the king, 
but three sentences, one of which is, " God is my sufficiency ;" another, " He 
that is not for Halt [Mahomet's son-in-law] is no friend of mine." 

Ver. 20. Vessels of earth— Are earthen ware. The vessels of so differ- 
ent, materials are intended to represent the different sorts of teachers in the 
Christian church — some as apostles and evangelists, gold and silver ; false 
teachers, wood and earthen ware. 

Ver. 21. If a man therefore purge himself from these— That is, keep him- 
self aloof from the false teachers and their errors, " he shall be a vessel unto 
honour," or an honourable vessel, like those of gold or silver. 

Ver. 22. Flee youthful lusts.— Timothy is, however, advised to keep him- 
self at a distance from false and erroneous teachers, and, at the same time, to 
guard against those youthful passions to which his age (being only a few years 
over thirty) might naturally expose him ; meaning, by youthful lusts or pas- 
sions, "not sensual lusts only, (as Macknight expresses it,) but ambition, 
pride, love of power, rashness, and obstinacy ; vices which some teachers, 
who are free from sensual lusts, are at little pains to avoid." These he was 
not only to avoid, but to flee from ; and, at the same time, in fleeing from 
them, he would pursue after righteousness, faith, charity, (or love,) peace, 
which lie would find in the opposite direction — " with them that call on the 
Lord out of a pure heart." 

Ver. 23. Unlearned questions.— Macknight, " untaught questions ;" i. e. 
questions having no foundation in the Scriptures, and not there resolved ; but 
curious, idle, and unimportant. 

Ver. 26. Recover themselves. — Greek, " awake." Eisner remarks, the ori- 
ginal means, to awake from a deep sleep — such as may be the consequence of 
intoxication ; and thinks it refers to an artifice of fowlers, who scatter seeds 
steeped in intoxicating drugs, intended to stupify the birds. Such a fowler is Sa- 
tan. Snare of the devil (diabolos) — taken captive. — Greek, " taken alive." 

Chap. III. Ver. 1. In the last days.— Sea 1 Tim. iv. 1. 



574 



2 TIMOTHY, III. 



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(J 2 Te. 4 * 10, 



e Phi. 3. 19. 

f Tit. 1.16. 

g Tit.1.11. 

h Ex.7.11. 

i 1 Ti.6.5. 

j or, of no 
judgment. 

k or, been a 
diligent 
follower 
of 

1 Ac. 13.45, 
50. 

m Ac. 14.5, 
6,19. 

n Ps.34.19. 

o 2 Th.2.11. 

p c.1.13. 

q Jn.5.39. 

r 2Pe.l.21. 

s Ro.lC.4. 



2 For b men shall be lovers of their own selves, co- 
vetous, boasters, proud, blasphemers, disobedient to 
parents, unthankful, unholy, 

3 Without natural affection, truce-breakers, c false 
accusers, incontinent, fierce, despisers of those that 
are good, 

4 <i Traitors, heady, high-minded, e lovers of pleasures 
more than lovers of God ; 

5 Having f a form of godliness, but denying the power 
thereof: irom such turn away. 

6 For of this sort are they s which creep into houses, 
and lead captive silly women, laden with sins, led 
away with divers lusts ; 

7 Ever learning, and never able to come to the know- 
ledge of the truth. . 

8 Now as Jannesand h Jambres withstood Moses, so 
do these also resist the truth : men i of corrupt minds, 
j reprobate concerning the faith. 

9 But they shall proceed no farther: for their folly 
shall be manifest unto all men, as theirs also was. 

10 But thou hast k fully known my doctrine, mannei 
of life, purpose, faith, long-suffering, charity, patience, 

11 Persecutions, afflictions, which came unto me at 
l Antioch, at m Iconium, at Lystra ; what persecutions 
I endured : but out of them all n the Lord delivered me. 

12 Yea,jmd all that will live godly in Christ. Jesus 
shall suffer persecution. 

13 But evil men and seducers shall wax worse and 
worse, deceiving, and ° being deceived. 

14 But continue Pthou in the things whirh thou hast 
learned and hast been assured of, knowing of whom 
thou hast learned them ; 

15 And that from a child thou hast known the holy 
scriptures, which lare able to make thee wise unto 
salvation through faith which is in Christ Jesus. 

16 All r scriptu.e is given by inspiration of God, and s is 
profitable for doctrine, for reproof, for correction, for 
instruction in righteousness : 



Ver. 3. False accusers.— Margin, "Make-bates:" according to M/nsheu, a 
make-hate, is a make-strife ; or, a mischievous, contentious person. The devil 
himself has his name (Diabolos) from this word, because he is an " accuser of 



the brethren." 
Ver. 4. Lovers of pleasures more.- 



-Doddridge, "rather than," &c. This 



applies particularly to those professors who, with little or no hesitation, enter 
into all the enjoyments of the world, and frequent its places of fashionable 
amusements, without appearing to suspect that they renounce Christ by pre- 
i ferrifig these before him. 

Ver. 8. Jannes and Jambres. — These are the principal Magicians who with 
stood Moses. Their names are preserved in Jonathan's Chaldee Paraphrase, 
in Eusebius, in Pliny, and in an old Pythagorean Philosopher. 

Ver. U. Persecutions at Antioch, at Iconium, at Lystra.- See Acts 

xiii. 50 ; xiv. 2, 5, 19. 

Ver. 16. All Scripture — i. e. Holy Scripture, as in the preceding verse. 

Grotius, Dr. Geddes, and the Unitarian Version, render this "All Scripture 
given by inspiration of God (is) profitable," &c. changing the place of the 
verb supplied ; and this, it appears, has the sanction of the pld Syrinc, the 
Vulgate, and most ancient versions. The question, what writings are in- 
spired, must be decided by internal and historical evidence. The sense much 
depends on the copulative arid (Greek kai) which is wanting in the ancient 
versions generally, but if retained, justifies our authorized translation; lo 
which agree Doddridge, Macknight, and most English commenlators ; and 



iU' 



2 TIMOTHY, IV. 



II 



575^ 



17 That the man of God may be ' perfect, u thoroughly 
furnished unto all good works. 

CHAPTER IV. 

I He exhorteth him to do his duty with -all care and diligence, 6 certifieth him of 
the nearness of his death, 9 willeth ljim to come speedity onto him, and to 
bring MarcKS with him, and certain ether things which lie wrote for, 
14 warnetlihim to beware of Alexander the smith, lb' ittformeth him whathad 
befallen him at his first answering., 19 and soon after lie concladeth. 

I CHANGE a thee therefore before God, and the Lord 
Jesus Christ, who shall judge t> the quick and the 
dead at his appearing and his kingdom ; 

2 Preach the worn; be instant in season, out of 
season : reprove, c rebuke, exhort with all long-suffer- 
ing ana doctrine. 

3 For the time will come when they will not endure 
sound doctrine; but after their own lusts shall they 
heap to themselves teachers, having itching ears; 

4 And they shall turn away their ears from the truth, 
and shall be turned unto d fables. 

5 But watch thou in all things, e endure afflictions, do 
the work of an evangelist, f make full proof s of thy 
ministry. 

6 For I am now ready to be offered, and the time of my 
departure h is at hand. 

7 I have fought >a good fight; I have finished ]my 
course, I have kept k the faitn : 



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..100. 

i 
u or, per- , 

fecied. 



CHAP. 4. 

a 1 Ti.5.21. 
6.13. 

t> Re.20.12, i 
13. 

c Tit.2.15. 

d lTi.1.4. 

e c.2.3. 

f or, fulfil. 

s lTi.4.12, 
15. 

fa Phi. 1.23. 

2Pe.l.l4. 

i lTi.6.12. 

j Ac. 20. 24. 

k Pr. 23.23. 
Re.3.10. 



for a full defence of which, in answer to Dr. Geddes, see an Essay " On the 
Divine Inspiration of the Jewish Scriptures, by Dr. Findlay, of Glasgow." 

Ver. 17. That the man of God may be perfect.— Margin, perfected ;" i. e. 
completely and thoroughly furnished for every good work. 

Chap. IV. Ver. 1. The quick and the dead—\. e. those who are alive, as 
well as those in their graves. See 1 Cor. xv. 51, &c. 

Ver. 2. In season, out of season — i. e. embrace every possible opportunity ; 
" whether seasonable or unseasonable to thyself." So Macknight. 

Ver. 3. Teachers, having itching ears.— Macknight transpires the words 
thus : — " Having itching ears, they [that is, the people] will heap to themselves 
teachers" calculated to tickle them with new and curious matter ; namely, 
fables aRd allegories, such as those of the Rabbies and Pagan philosophers. 

Ver. 5. Make full proof— Doddridge, "Accomplish." Thy ministry.— 

To a person who regretted to Dr. Johnson, that he had not been a clergyman, 
because he considered the life of a clergyman an easy and comfortable one, 
the doctor made this memorable reply : " The life of a conscientious clergy- 
man is not easy. I have always considered a clergyman as the fether of a 
larger family than he is able to maintain. No, sir, I do not envy a clergy- 
man's life as an easy life, nor do I envy the clergyman who makes it an easy 
fife" 

Ver. 6. I am now ready to be offered.— So Doddridge ; but Macknight 
renders it, " I am already poured out ;" and others, " I am poured upon," al- 
luding to pouring wine, &c. upon the head of the victim, before it was sacri- 
ficed. The sense of both is the same as our version. The time of my de- 
parture is at hand.— Paul fell a martyr to the rage of that execrable tyrant, 
who, as is well known, after setting fire to the imperial city, laid the fault 
upon the Christians. The death of Paul is commonly placed in A. D. 65 or 
66 ; and his being a Roman citizen, procured him the honour of decapitation 
instead of crucifixion. Milner cites from Chrysostom a tradition, that the 
immediate cause of his last imprisonment was, that his preaching had con- 
verted a cup-bearer and concubine of the emperor ; though Bishop Pearson, 
and some other learned men, are of opinion that he was noi put to death by 
Nero, but by one of his deputies, while he was himself gone to head the army 
in Greece. There is no doubt, however, of his martyrdom. 

Ver. 7. I have fought a good fight, &c— Macknight, "I have corr bated 
the good combat; I have finished the race; I have preserved the faith." 
These terms are evidently agonistic — that is, they allude to the Olympic 
games ; the former alluding to the boxing or wrestling combats, and the lat- 
ter to the races. He had completed both : his battle was fought — his race 
was run ; he had also kept the sacred deposit of the faith intrusted to him. 



• 



576 



2 TIMOTHY, IV. 



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1 1 Co. 9.25. 
1 Pe.5.4. 
Re. 2. 10. 



mlCo.2.9. 



uiJn.2.15. 



o Tit.3.12. 



p Ps.28.4. 



q or, preach- 
ings. 



r c.1.15. 



s Ac.7.60. 



; Mat. 10. 19 
Ac.23.11. 



<y Ps.22.21. 
v Ps.121.7. 



8 Henceforth there is laid up for me a crown l of right- 
eousness, which the Lord, the righteous judge, shall 
give me at that day : and not to me only, but unto all 
them m also that love his appearing. 

9 Do thy diligence to con\e shortly unto me : 

10 For Demas hath forsaken me, having loved n this 
present world, and is departed unto Thessalonica ; 
Crescens to Galatia, Titus unto Dalmatia. # 

1 1 Only Luke is with me. Take Mark, and bring 
him with thee: for he is profitable to me for the 
ministry. 

12 Ana ° Tychicus have I sent to Ephesus. 

13 The cloak that I left at Troas with Carpus, when 
thou comest, bring with thee^ and the books, but espe- 
cially the parchments. 

•14 Alexander the coppersmith did me much evil: the 
Lord p reward him according to his works : 

15 Of whom be thou aware also ; for he hath greatly 
withstood our <i words. 

16 At my first answer no man stood with me, but all 
r men forsook me : I pray God that it may not be laid 
s to their charge. 

17 Notwithstanding the Lord t stood with me, and 
strengthened me; that by me the preaching might be 
fully known, and that all the Gentiles might hear : and 
I was delivered out of the mouth u of the lion. 

18 And the Lord v shall deliver me from every evil 
work, and will preserve me unto his heavenly king- 
dom : to whom be glory for ever and ever. Amen. 

19 Salute Prisca and Aquila, and the household of 
Onesiphorus. 

20 Erastus abode at Corinth : but Trophimus have I 
left at Miletum sick. 

21 Do thy diligence to come before winter. Eubulus 



Ver. 8. A crown of righteousness— -i. e. a reward of righteousness. See 1 
Cor. ix. 25, and note. 

Ver. 10. For Demas.— Paul complains, he " hath forsaken me, having loved 
the present world." From the cautious manner in which Paul speaks of this 
man in Coloss. iv. 14, it has been inferred that he considered him as a doubt- 
ful character, but this is not certain ; nor is there any proof that Demas 
apostatized from Christianity : perhaps his secular interests might induce 
him to go to Thessalonica, or fear might deter him from staying with the 
apostle. 

Ver. 11. Take Mark—i. e. John Mark: see Acts xii. 25. Paul and Mark 
had evidently now been reconciled. See Acts xv. 39. 

Ver." 13. The cloak— Macknight, " Bag ;" and others, portmanteau. Ire 
word is variously used. 

Ver. 14. A lexander.— Alexander is so common a name, that there is nc cer- 
tainty that this Alexander was either of those who had been before mentioned, 
though what is said of him agrees with 1 Tim. i. 20. Both evidently opposed 
Paul's preaching. 

Ver. 17. Fully known— -Macknight, "Fully (and boldly) declared." The 
word literally signifies, " might be carried with a full sail." 

Ver. 19. Salute Prisca— Ox " Priscilla," Acts xviii. 2. The household of 

Onesiphorus— Vr%m Onesiphorus himself not being here mentioned, it may 
be reasonably supposed that he was with St. Paul at Rome. 

Ver. 20. Erastus.— [As Timothy accompanied the apostle from Corinth to 
Jerusalem, through Macedonia, and probably to Miletus, before his first im- 
prisonment at Rome, it would have been wholly superfluous to have informed 
him of Erastus, if he had spoken of that voyage ; and Trophimus accompa- 
nied the apostle to Jerusalem. Acts xx. 4—16; xxi. 29.]— Bagster. Tro- 
phimus.— See Acts xxi. 29. 



2 TIMOTHY, IV. 577 |y 



greeteth thee, and Pudens, and Linus, and Claudia, 
and all the brethren. 

22 The Lord Jesus Christ be with thy spirit. Grace 
be with you. Amen. 

IF The second epistle unto Timotheus, ordained the 
first bishop of the church of the Ephesians, was 
written from Rome, when Paul was brought before 
w Nero the second time. 



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w Cesar 

Nem, or, 
the Empe- 
ror Nfiro. 



Ver. 21. Claudia.— Dr. Henry, in his Eccles. Hist., supposes this to bo the 
lady celebrated in two of MariiaVs Epigrams ; but Macknight thinks th ; s in- 
consistent with her age. Tradition states, that she first brought the gospel 
into Britain. 

CONCLUDING REMARKS ON 2 TIMOTHY. 

[This epistle was written to St. Paul's most intimate friend, under the mi- 
series of a jail, and with the near prospect of an ignominious death, which 
he suffered under the cruel and relentless Nero ; and it is peculiarly valuable 
to the Christian church as exhibiting the best possible evidence of the truth 
and reality of our holy religion, and affording a striking contrast between the 
persecuted, but confident and happy Christian, and the ferocious, abandoned, 
and profligate Roman. The detestable Nero having set fire to Rome, on the 
10th of July, A. D. 64, endeavoured to remove the odium of that, nefarious 
action, which was generally and justly imputed to him. by charging it upon 
the Christians, who had become the objects of popular hatred on account of 
their religion ; and in order to give a more plausible colour to this calumny, he 
caused them to be sougnt out, as if they had been the incendiaries, and put 
great numbers to death in the most barbarous and cn-.el manner. " Some," 
says Tacitus, "were covered over with the skins - of wild beasts, that they 
might be torn to pieces by dogs ; some were crucified ; while others, having 
been daubed over with combustible materials, were set up as lights in the night 
time, and thus burnt to death. For these spectacles, Nero gave his own gar- 
dens, and, at the same time, exhibited there the diversions of the circus ; 
somelimes standing in the crowd as a spectator, in the habit of a charioteer, 
and at other times driving a chariot himself." (See also Suetonius, in Vit. 
Nero. c. 16.) To these dreadful scenes Juvenal thus alludes: "Describe a 
great villain, such as Tigellinus, (a corrupt minister under Nero,) and you shall 
suffer the same punishment with those who stand burning in their own flame 
and smoke, their head being held up by a stake fixed to a chain, till they make 
a long stream (of blood and sulphur) on the ground." So also Martial in an 
epigram concerning the famous C. Mucins Sccevola, who lost the use of his 
right hand by burning it in the presence of Porsenna, king of Etruria, whom 
he had attempted to assassinate : " You have, perhaps, lately seen acted on 
the theatre, Maeius, who, thrust his hand into the fire : if you think such a 
person patient, valiant, and stout, you are a senseless dotard. For it is a 
much greater thing, when threatened with the troublesome coat, to say, I do 
nor. sacrifice, than to obey the command, Burn the hand." This troublesome 
coat, or shirt, was made like a sack, of paper or coarse linen cloth, either be- 
smeared with pitch, wax, or sulphur, and similar combustible materials, or 
dipped in them ; which was then put on the Christians, who, in order to bo 
kept upright, the better to resemble a flaming torch, had their chins severally 
fastened to stakes fixed in the ground. At the same period, many of the most 
illustrious senators of Rome were executed for the conspiracy of Lucan, Se- 
neca, and Piso ; many of whom met death with courage and serenity, though 
unblest with any certain hope of futurity. With the Christian alone was 
united purity of manners amidst public licentiousness, and purity of heart 
amidst universal relaxation of principle ; and with him only were found love 
and good will to all mankind, and a patience, and cheerfulness, and triumph 
in the hour of death, as infinitely superior to the stoical calmness of a Pagan, 
as the Christian martyr himself to the hero and the soldier. After such scenes 
as these was this Epistle written, probably, the last which St. Paul ever 
wrote ; and, standing on the verge of eternity, full of God, and strongly anti- 
cipating an eternal weight of glory, the venerable Apostle expressed the sub- 
limost language of hope and exultation : — : ' I am now ready to be offered, and 
the time of my departure is at hand. I have fought a good fight, I have finish- 
ed my course, 1 have kept the faith. Henceforth there is laid up for me a 
crown of righteousness, which the Lord, the righteous Judge shall give me at 
tnat day ; and not to mo only, but to all them also that love his appearing " 
(Chap. iv. 6 — 8.) Surely every rational being will be ready to exclaim. " Let 
me die the death of the righteous, and let my latter end be like his !"] — B. 



49 



J 



■<r- 



578 



TITUS, I. 



THE EPISTLE OF PAUL THE APOSTLE TO TITUS. 



[Of Titus, to whom this Epistle is addressed, and of whom St. Paul speaks 
in terms of the highest approbation and most cordial affection in his Epistles, 
we know nothing more with certainty, than that he was a Greek by birth, 
and one of the Apostle's early converts, who frequently attended him in his 
journeys. We have also no certain information when, or by whom, the Gos- 
pel was first preached in Crete ; though it is probable that it was made known 
there at an early period, as there were Cretans present on the day of Pente- 
cost, who, on their return home, might be the means of introducing it among 
their countrymen. Nor have we any account concerning St. Paul's labours 
in that island, except the bare fact which may be inferred from this Epistle ; 
though St. Luke mentions that he touched at the Fair Havens and Lasea in 
his voyage to Rome. It is therefore inferred, that this event took place, and 
consequently this Epistle was written, subsequent to his first imprisonment at 
Rome, and previously to his second, about A. D. 64 ; which is considerably 
strengthened by the verbal harmony subsisting between this Epistle and the 
first Epistle to Timothy. The Apostle seems to have had very great success 
in his ministry in that island ; but, by some means, to have been hurried thence, 
before he could order the state of the churches in a regular manner. He there- 
fore left Titus there to settle the churches in the several cities of the island, 
according to the apostolical plan. Titus lived there till he was 94 years of 
age, and died, and was buried in that island. It was upon the occasion of Ti- 
tus being thus left at Crete, that St. Paul wrote this Epistle, to direct him in 
the proper discharge of his various and important duties.]— Bagster. 



\ 



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a2Ti.2.25. 

b l Ti.6.3. 

c or, For. 

d 1 Sa. 15.29 
He.6.18. 

e Mat.25.34 

f 2TU.10. 

g Ro.10.14, 
15. 

\ lTi.l.l,2. 

i lCo.11.34. 

J or, left 
undone. 

k Ac. 14.23. 
2 Ti.2.2. 

1 lTi3.2, 

Sec. 

rn or, things 
n 2Th.2.15. 

o or, in 

teaching. 



CHAPTER I. 

1 For what end Titus was left in Crete. 6 How they that are to he chosen mi- 
nisters ought to he qualified. II The mouths of evil teachers to be stopped: 
12 and what manner of men they be. 

T3AUL, a servant of God, and an apostle of Jesus 
■*■ Christ, according to the faith of God's elect, and 
the a acknowledging of the truth which his after god- 
liness; 

2 c In hope of eternal life, which God that d cannot 
lie, promised before the e world began ; 

3 Bat f hath in due times manifested his word through 
s preaching, which is committed unto me according to 
the commandment of God our Saviour ; 

4 To Titus, mine own son h after the common faith : 
Grace, mercy,' and peace, from God the Father and 
the Lord Jesus Christ our Saviour. 

5 For this cause left I thee in Crete, that thou should- 
est set in order i the things that are J wanting, and 
ordain ^ elders in every city, as I had appointed thee: 

6 If any be i blameless, the husband of one wife, 
having faithful children, not accused of riot, or un- 
ruly. 

7 For a bishop must be blameless, as the steward 
of God ; not self-willed, not soon angry, not given to 
wine, no striker, not given to filthy lucre; 

8 But a lover of hospitality, a lover of good m mon, 
sober, just, holy, temperate ; 

9 Holding n fast the faithful word °as he hatii been 



Chap. I. Ver. 2. Promised before the world began.— Compare 2 Tim. i. 9. 

Ver. 4. Titus, mine own son— So he calls Timothy, 1 Tirr. i. 2. Of the 
respect with which he elsewhere speaks of Titus, see S'l'or. ii. 13 ; vii. 6, 13, 
14, &c. 

Ver. 7. A bishop must be blameless, &c— Compare 1 Tim. iii. 2, 3. 

Ver. 8. A lover of hospitality.— Doddridge ami Macknight, " hospitahle." 



TITUS, II. 



179 



taught, that he may be able by sound doctrine both 
to exhort and to convince the gainsayers. 

10 For there are many unruly and vain p talkers and 
deceivers, specially they of the circumcision : 

11 Whose mouths must be stopped, who subvert 
<J whole houses, teaching things which they ought not, 
for filthy lucre's sake. 

12 One r of themselves, even a prophet of their own, 
said, The Cretians are alway liars, tvil beasts, slow 
bellies. 

13 This witness is true. Wherefore rebuke s them 
sharply, that they may be sound in the faith ; 

14 Not giving heed to Jewish i fables, and command- 
ments of men, that turn from the truth. 

15 Unto u the pure all things are pure: but unto 
them that are defiled and unbelieving is nothing pure; 
but even their mind and conscience is defiled. 

16 They profess v that diey know God; but in works 
they deny him, being abominable, and disobedient, 
and. unto every good work w reprobate. 

CHAPTER II. 

1 Directions ghen unto Titus both for his doctrine and life. 9 Of the duty of 
servants, and in general of all Christians. 

BUT speak thou the things which become seund 
doctrine : 

2 That the aged a men be b sober, grave, temperate, 
sound in faith, in charity, in patience. 

3 The aged women likewise, that they be in behaviour 
as becometh c holiness, not d false accusers, not given 
to much wine, teachers of good things ; 

4 That they may teach the e young women to be 
f sober, to love tneir husbands, to love their child- 
ren, 

5 To be discreet, chaste, keepers at home, good, 
obedient to their own husbands, that the word of God 
be not blasphemed. 



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p J a. 1.26. 
q Mat. 23. 14 
r Ac. 17.28. 
s 2 Ti.4.2. 
t 1T11.J. 



u Ro.14.14, 

20. 



v 2Ti.3.5,7. 

\v or, void 
of judg- 
ment. 



CHAP. 2. 
a Pr.16.31. 



b or, vigi- 
lant. 



c or, holy 
women. 



d or, make- 
bates. 



e 1 Ti.5.14. 

f or, icise. 



Ver. 10. Of the circumcision — i. e. those Judaizing teachers who taught the 
necessity of circumcision to all men. 

Ver. 11. Whose mouths must be stopped.— ' ' Neither by persecution nor force, 
(says MacJcnight,) but by clear and strong reasoning." 

Ver. 12. A prophet of their own— That is, a poet; for their poets were sup- 
posed to be inspired by the Muses, if not by the gods. The verse here cited is 
from Epimenides, and is thus poetically rendered — 

"False Cretans, savage beasts, with bellies slow.'' 
MacTcnight remarks, that the words prophet, and poet were used as synony- 
mous, both by the Greeks and Romans. Evil beasts — i. e. wild beasts. 

Sloio bellies— Lazy gluttons. 

Ver. 13. Rebuke them sharply.— Literally, "cuttingly." 

Ver. 14. Jewish fables.— See 1 Tim. i. 4, and note. A superstitions atten- 
tion to outward forms quiets their consciences in the neglect of Christian 
morals ; and the commission of immoralities leads them to fly to saints and 
angels for their intercession, when they dare not approach the Son of God 
himself, whose " eyes are as a flame of fire." 

Ver. 15. Unto the pure all things are pure, &c— See Mat. xv. 11. Acts 
x. 15. Rom. xiv. 14, 20—23. 

Chap. II. Ver. 2. In charity. —Greek, "love." 

Ver. 3. Holiness.— Doddridge, "saints" Maclmight, "sacred persons." 
False accusers. — Margin, " make-bates." See note on 2 Tim. iii. 3. 

Ver. 5. Keepers at home— That is, domestic ; not, seeking their pleasures 
abroad. 



r 



580 



TITUS, III. 



1 



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g cr, dis- 
creet. 

h 1 Ti.4.12. 

i lTi.6 3. 

• Ep.6.5, 

&e. 

k or, gain- 
sayins;. 

1 Mat.5.16. 

mRo.5.15. 

n or, to all 

men, hath 
appeared 

o Ro.8.13. 

p 1 Pe.2.11. 

q Lu.1.75. 

r 2Pe.3.12. 

s Re. 1.7. 

t Ep.5.2. 

u Ps.130.8. 

v He.9.14. 

w De.7.6. 
1 Pe.2.9. 

x Ep.2.10. 

y 1 Ti.4.12., 



CHAP. 3. 
a Ro.13.1. 



6 Young men likewise exhort to be s sober mind- 
ed. 

7 In all things showing thyself " a pattern of good 
works : in doctrine showing uncorruptness, gravity, 
sincerity, 

8 Sound i speechj that cannot be condemned ; that 
he that is of the contrary part may be ashamed, 
having no evil thing to say of you. 

9 Exhort servants J to be obedient unto their own 
masters, and to please them well in all things; not 
k answering again ; 

10 Aot purloining, but showing all good fidelity; 
that i they may adorn the doctrine of God our Saviour 
in all things. 

11 For the grace m of God that bringeth salvation 
n hath appeared to all men, 

12 Teaching us that, denying ° ungodliness and 
worldly p lusts, we ^ should live soberly, righteously, 
and godly, in this present world ; 

13 Looking r for that blessed hope, and the glorious 
appearing s of the great God and our Saviour Jesus 
Christ ; 

14 Who gave J himself for us, that he might redeem 
us from all u iniquity, and purify v unto himself a 
peculiar w people, zealous x of good works. 

1 5 These things speak, and exhort, and rebuke with 
all authority. Let y no man despise thee. 

CHAPTER III. 

1 Titus is yet farther directed by Paul, both concerning the things he should 
teach, and not teach. 10 He is willed also to reject obstinate heretics : 
12 which done, he appointeth him both time and place, wherein he should come 
unto him, and so concludeth. 

PUT them in mind to be subject a to principalities 
and powers, to obey magistrates, to be ready to 
every good work, 



i 



Ver. 8. Sound speech. — This term is used only in this Epistle, and in the two 

to Timothy. Of the contrary part.— Macknight, " On the opposite side ;" 

i. e. an infidel, or unbeliever. 

Ver. 10. Not. purloining.— To purloin is to defraud anyone, or to keep back 
his property 

Ver. 11. Hath appeared to all men.— Margin, " That bringeth salvation to 
all men, hath appeared." Doddridge and Macknight adhere to the text. 
The word "appeared" is applied to the shining of the sun and stars, Acts 
xxvii. 20. 

Ver. 13. The great God and our Saviour.— Dr. Burgess remarks, th.it the 
whole of this title is referred to Christ " by the unanimous judgment of the Greek 
Fathers, and of all the Latins but one." Smith quotes Wordsworth and 
Bishop Middleton, on the same side. Doddridge quotes Fleming, as remark- 
ing, that we never read in Scripture of Father's appearing. But see Mat. xvi. 
27. Luke ix. 2d. 

Ver. 14. A peculiar people.— See Exod. xix. 5. Deut. vii. 6. The meaning 
is, exclusive property ; that which belongs to Christ in exclusion of all others. 
And that which distinguishes them from all other men, is not zeal, but zeal for 
good works. Other men are zealous for their individual interests ; but \ 'hris- 
tians are as full of zealous labours, to advance the happiness of their fellow 
men and the glory of the Redeemer's cause. 

Ver. 15. Speak— exhort — rebuke — i.e. inculcate the doctrines— en force the 

duties— and rebuke the vices, above enumerated. With all authority— v. e 

as a divinely appointed and divinely instructed teacher. Let no wan despise 

thee. — Two things are necessary to avoid contempt : to assert nothing without 
proof, and not to contradict by actions what is taught in words. Compare 
I Tim. iv. 12. 

Chap. HI. Ver. l. Principalities.— Macknight, " Governments." 



J 



TITUS, III. 



i 



5*1 



2 To speak evil of no man, to be no brawlers, but 
gentle, showing all b meekness unto all men. 

3 For we c ourselves also were sometimes foolish, 
disobedient, deceived, serving divers lusts and plea- 
sures, living in malice and envy, hateful, and hating 
one another. 

4 But after that the kindness and d love of God our 
Saviour toward man appeared, 

5 Not e by works of righteousness which we have 
done, but according to his mercy he saved us, by the 
washing of regeneration, and renewing of the Holy 
Ghost ; 

6 Which he shed on us f abundantly through Jesus 
Christ our Saviour ; 

7 That being justified s by his grace, we should be 
made heirs according to the hope of eternal life. 

8 This is a faithful saying, and these things I will 
that thou affirm constantly, that they which have 
believed in God might be careful h to maintain good 
works. These things are good and profitable unto 
men. 

9 But i avoid foolish questions, and genealogies, and 
contentions, and strivings about the law ; for they are 
unprofitable and vain. 

10 A man that is a heretic, after the first and 
second admonition j reject; 

11 Knowing that he that is such is subverted, and 
sinneth, being condemned of himself. 

12 When I shall send Artemas unto thee, or Tychicus, 
be diligent to come unto me to Nicopolis : for I have 
determined there to winter. 

13 Bring Zenas the lawyer and Apollos on their 



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e Ep.2.4 4 S,9 
f or, richly. 



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i 2TL2.23. 



j Mat. 18. 17 



Ver. 4. God our Saviour. — This expression occurs only here and in the 2d 
Epistle to Timothy. 

Ver. 8. A. faithful saying.— This phrase also occurs only here, and in Paul's 
Epistles to Timothy. 

Ver. 9. Foolish questions, &c. — See 1 Tim. i. 4, and note. 

Ver. 10. A man that is a heretic. — The term " heretic" is used only in tlus 
place throughout the New Testament, though the word "heresy" is used frequent- 
ly in the book of Acts, as equivalent to sect. (See Acts v. 17 ; xv. 5 ; xxiv. 5, 14 ; 
xxvi. 5 ; xxviii. 22.) _ Prior to Christianity, the word was used indifferently for »ny 
sect or party, religious or philosophical ; hut after the erection of the Christian 
church, it was used for such separations only as were made on the ground of 
doctrine or principle. What, then, constituted the notion of a heretic in the 
first ages of the church? 1. He was supposed to be in an error. 2. That 
error was thought pernicious. "Heresy (says Waterland) lies in espousing 
pernicious doctrines." 3. That error was of sufficient importance to break 

communion, and to violate the unity of the church. Admonition reject.— 

Here is not a word about burning them ; no fines, nor imprisonments, nor 
even curses, " with bell, book, and candle ;" but only admonish them again 
and again, and if they remain incorrigible, reject them -first as teachers, and 
finally, from the communion of the church. 

Ver. 11. Subverted.— Doddridge and Macknight, " perverted," or turned 
aside. 

Ver. 12. Artemas — Is only here mentioned. — Tychicus.— See Ephes vi. 21. 

Nicopolis. — There are several cities of this name, and it is doubtful which 

is here intended ; some ri4«yring it to Nicopolis, a city of Epirus ; others to a 
city of the same name in 1 brace, on the borders of Macedonia, as in the sub- 
scription to the Epistle. [This tvas probably Nicopolis, a city of Epirus, on 
the gulf of Ambracia, in the Adriatic sea, near Aotium, which Augustus built 
in commemoration of las victory there over Mark Antony.] — Bagster. 

Ver. 13. Zenas the lawyer. — Probably a professor of the civil, or Roman 
law. 



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582' TITUS, III. 1 

journey diligently, that nothing be wanting unto 
them. 

14 And let ours also learn tc k maintain good 1 works 
for necessary uses, that they be not unfruitful. 

15 All that are with me salute thee. Greet them that 
love us in the faith. Grace be with you all. Amen. 

IF It was written to Titus, ordained the first bishop of 
the church of the Cretians, from Nicopolis of Ma- 
1 ver.8. cedonia. 



k or, profess 
honest 
trades. 



Ver. 14. Maintain good ivories. — Macknight, " For necessary uses." Dodd- 
ridge, " purposes ;" that is, to support themselves, and to assist others. 
Ver. 15. Them that love us in the faith.— i. e. our Christian friends. 

CONCLUDING REMARKS ON THE EPISTLE TO TITUS. 

[The striking affinity which subsists between the Epistle to Titus and the 
first Epistle to Timothy has been pointed out by several able writers. Both 
Epistles are addressed to persons left to preside in, and regulate their respective 
churches during the Apostle's absence. Both are principally occupied in de- 
scribing the qualifications of those who should be appointed to ecclesiastical 
offices ; and the requisites in this description are nearly the same in both 
Epistles. Timothy and Titus are both cautioned against the same prevalent 
corruptions ; the phrases and expressions in both letters are nearly the same ; 
and the writer accosts his two disciples with the same salutations ; and passes 
on to the business of the Epistle with the same transition. The most natural 
mode of accounting for these resemblances and verbal coincidences, is by sup- 
posing, as we have already had reason to conclude, that the two Epistles were 
written about the same time, and while the same ideas and phrases still dwelt 
in the writer's mind. " Nevertheless," as Maclcnight justly observes, " the 
repetition of these precepts and charges is not without its use to the church still, 
as it makes us more deeply sensible of their great importance ; not to mention, 
that in the Epistle to Titus, there are things peculiar to itself, which enhances 
its value. In short, the Epistles lo Timothy and Titus, taken together, con- 
taining a full account of the qualifications and duties of the ministers of the 
gospel, may be considered as a complete body of divinely inspired ecclesias- 
tical canons, to be observed by the Christian clergy, of all commun ons, to he 
end of the world." The island of Crete, now Candia, where Titus was a 
resident, was renowned in ancient times for the salubrity of its climate ; for 
the richness and fertility of its soil; ibr its hundred cities; for the excellence 
of its laws, given by its king Minos ; for Mount Ida, where Jupiter was said to 
have been preserved from the jealousy of his father Saturn ; for the sepulchre 
of Jupiter ; and in fact, for being the cradle of the gods, most of the absurdities 
that have been embodied into the heathen mythology having there had their 
origin. The Cretans, though at an early period celebrated for their great ad- 
vances in civilization, and for an admirable system of laws, were notorious 
for covetousness, piracy, luxury, and especially for lying ; insomuch that kre- 
tizein, to act like a Cretan, became a proverb for deceiving and telling lies; 
and a Cretan lie signified one that was remarkable lor its magnitude and im- 
pudence. They were one of the nations against which the Grecian proverb, 
" beware of the three K's," fin English C,) was directed ; i. e. Kapvadocia, 
Kilicia, and Krete; and PolyMus (I. iv. c. 8. 53, &c.) represents them as dis- 
graced by piracy, robbery, and almost every crime ; and the only people in the 
world who found nothing sordid in money, however acquired. With this 
agrees their character given by Epimenides, one of their own poets, as quoted 
by St. Paul, (ch. i. 12, 13,) from a work of his no longer extant, entitled Con- 
cerning Oracles, and which the Apostle declares constituted their true cha- 
racter : 

The Cretans are always liars, destructive wild beasts, sluggish gluttons. 

Over this mass of idolatry and corruption, however, the gospel triumphed, pro- 
ducing by its benign and heavenly influences, purity, honesty, truth, and every 
moral and Christian virtue ; nor has the successive sTihjugation of the people 
by the Saracens and Turks been ever able wholly to extinguish, though it has ob- 
scured, the light of Christianity which once shone upon them with such splendour. 
The island is divided into twelve bishops' se^s, under the patriarch of Con- 
stantinople ; but the execrable Turks, though they profess to allow the Chris- 
tians the free exercise of their religion, will not permit them to repair their 
churches, many of which they have converted into mosques ; and it is only by 
the influence of large sums of gold, paid to the pashas, that they can keep 
their religious houses from total dilapidation] — Bagster. 



J 



^ 



PHILEMON 



5S3 



THE EPISTLE OF PAUL THE APOSTLE TO 

PHILEMON. 



JPhilemon appears to have been a person of some consideration at Colosse, 
and in the church at that place, who had been converted by the ministry of St. 
Paul, probably during his abode at Ephesus ; Onesimus, a slave of Philemon, 
having, as it is generally thought, been guilty of some dishonesty, fled from his 
master, and came to Rome ; where the Apostle was at that time under con- 
finement the first time, as appears by his expectation of being shortly released, 
about A. D. G2. Having, by some means, attended the preaching of the Apostle, 
"in his own hired house," it pleased God to bless it to his conversion. After 
he had given satisfactory evidence of a real change, and manifested an excel- 
lent and amiable disposition, which greatly endeared him to St. Paul, he was 
sent back to his master by the Apostle, who wrote this Epistle to reconcile 
Philemon to his once unfaithful servant.]— Bolster. 



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b Ph.2.25. 

c Col.4.17. 

d Ro.16.5. 

e Ep.1.2. 

f Ep.1.16. 

g Phi. 1.9,11 

h Ja.2. 14,17 

i Phf.4.8. 
2Pe.l.5..8 



4 He rejoiceth to hear of the faith and love of Philemon, 9 whom he desireth to 
forgive his servant Onesimus, and lovingly to receive him again. 

T3AUL, a prisoner a of Jesus Christ, and Timothy 
-*■ our brother, unto Philemon our dearly beloved, 
and b fellow-labourer, 

2 And to our beloved Apphia, and Archippus c our 
fellow- soldier, and to the church d in thy house : 

3 Grace e to you, and peace, from God our Father 
and the Lord .Tesus Christ. 

4 I thank f my God, making mention of thee always 
in my prayers, 

G Hearing of thy love and faith, which thou hast 
toward the Lord Jesus, and toward all saints; 

6 That s the communication of thy faith may become 
effectual h by the acknowledging of every i good thing 
which is in you in Christ Jesus. 

7 For we have great joy and consolation in thy love, 
because the bowels of the saints are refreshed J by 
thee, brother. 

8 Wherefore, though kl might be much bold in 
Christ to enjoin thee, that which is convenient, 

9 Yet for love's sake I rather beseech thee, being 
such a one as Paul the aged, and now also a pri- 
soner of Jesus Christ. 

10 I beseech thee for my son i Onesimus, whom I 
have begotten m in my bonds : 

* — — — - — ■ - ■ ■-■•■ ■■- ■ ■ - — — ,-—-.,. — ,,..—. — — . .— . . , . - _ — — -% 

Ver. 1. Paul, a prisoner.— Macknight, (more literally,) " confined with a 
chain." See Aces xxviii. 20. [The Apostle in this Epistle indulges in some 
fine paronomasias on the proper names. Thus Philemon, affectionate, or be- 
loved, is, " our dearly beloved ;" Apphia, is, "the beloved sister," as several 
MSS., Vulgate^ and others correctly read ; Archippus, (the ruler of the horse, 
for manadng of which heroes were anciently famous,) is-, " our fellow soldier ;" 
and Onesimus, (useful or profitable,) once unprofitable, is now profitable.] 
—Bagster. 

Ver. 6. That the communication of thy faith may become effectual. — 
Doddridge, " That thy communion in the faith may be efficacious" in in- 
ducing others also to believe in Christ. • 

Ver. 7. The bowels of the saints are refreshed by thee—i. e. by Philemon's 
charities to the poor saints. 

Ver. 8. Might be much bold— Rather, " more," or "very bold." 

Ver. 9. Paul the aged.— Macknight calculates, that at this time he was 
sixty years old, and perhaps, through his many sufferings, appeared much 
older. And now also a prisoner.— See note on ver. 1. 

Ver. 10. Onesimus, whom, &c— Macknight translates this mere literally. 



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k 1 Th.2.6. 
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r Mat.23.S. 
1 Ti.6.2. 

s Col.3.22. 

t 2Co.8.23. 

u ver.7. 

v 2 Co.7.16. 

w Phi.2.24. 

x2Co.l.li. 

y Col. 1.7. 



z Ac.12.12, 
25. 



a Ac. 19. 29. 
b 2 Ti.4.11. 
c 2TL4.22. 



It Which n in time past was to thee unprofitable, 
but now profitable to thee and to me : 

12 Whom I have sent again : thou therefore receive 
him, that is, mine own bowels : 

13 Whom I would have retained with me, that in 
thy stead he might have ministered unto me in the 
bonds of the gospel : 

14 But without thy mind would I do nothing; that 
thy benefit should not be as it were of necessity, but 
p willingly. 

15 For Q perhaps he therefore departed for a season, 
that thou shouldest receive him for ever ; 

16 Not now as a servant, but above a servant, a 
brother r beloved, specially to me, but. how much 
more unto thee, both in the s flesh, and in the Lord? 

17 If thou count me therefore a 'partner, receive him 
as myself. 

18 If he hath wronged thee, or oweth thee aught, put 
that on mine account; 

19 I Paul have written it with mine own hand, I 
will repay it : albeit I do not say to thee how thou 
owest unto me even thine own self besides. 

20 Yea, brother, let me have joy of thee in the Lord . ) 
refresh u my bowels in the Lord. 

2t Having confidence v in thy obedience I wrote unto 
thee, knowing that thou wilt also do more than I say. 

22 But withal prepare me also a lodging : for I w trust 
that through x your prayers I shall be given unto 
you. 

' m 23 There salute thee y Epaphras, my fellow-prisoner 
in Christ Jesus ; 

24 z Marcus, a Aristarchus, b Demas, Lucas, my 
fellow-labourers. 

25 The c grace of our Lord Jesus Christ be with your 
spirit. Amen. 

IT Written from Rome to Philemon, by Onesimus a 
servant. 






" My son, whom I begat in my bonds, (even) Onesimus ;" and he remarks, that 
placing " Onesimus' name in the end of this sentence las in the original] has a 
fine effect, by keeping the reader in suspense." 

Ver. 12. Sent again— i. e. sent back again. Mine oum bowels— \. e. the 

fruit of his body ; speaking of him as his own son. Compare Isa. xlviii. 19 ; 
x!ix. 1. 

Ver. 14. That thy benefit.— /Greek, Agathon,) " good deed," or bene- 
volence. 

Ver. 15. For a season.— [ This is a most delicate and masterly stroke ; and 
indeed the whole Epistle, as Doddridge justly remarks, considered in no other 
point of view than as a mere human composition, must be allowed to be a 
master-piece of its kind. If compared with an Epistle of the younger Pliny, to 
which we may add another of Horace, written on a similar occasion, that 
Epistle, though composed by one who excelled in the epistolary style, and 
though undoubtedly it has many beauties, will be found by persons of taste 

much inferior to this animated composition of the Apostle Paul.l — Bagster. 

For ever. — Not. only in this world, but also in the next. 

Ver. 20 Refresh my bowels. — Paul's bowels yearned over Onesimus; he 
was greatly concerned for hirn : Philemon's kindness would relieve his anxiety, 
and comfort him. Compare ver- 7. 

Ver. 21. More than I say— I. e. not only pardon him, but give him his 
liberty, that he might devotehimselfto the ministry of the gospel— which doubt- 
less was the event. 

Ver. 24. Marcus, &c— See Col. iv. 10, 12, 14. 



HEBREWS, I. 585 



CONCLUDING REMARKS ON THE EPISTLE TO PHILEMON. 

Paley expresses his admiration of the tenderness and delicacy of this epistle. 
There is certainly something very melting and persuasive in every part. It is 
a warm, affectionate, authoritative teacher, ardently interceding with an ab- 
sent friend, for a heloved convert Li a state of slavery, in a manner full of 
kindly affection, according with thetensibility of his mind. 



THE EPISTLE OF PAUL THE APOSTLE TO THE 

HEBREWS. 



[Tke Hebrews were the Jews in Judea, who spoke a dialect of the He- 
orew, and were so called to distinguish them from those who resided among 
the Greeks, and spoke their language, and were called Hellenists, or Greeks, 
(Acts vi. 1 ; ix. 29 ; xi. 20.) To such of the Hebrews as professed Christianity 
this Epistle was addressed, according to the opinion of the ancient Christian 
writers, and the best modern critics ; and this decision is corroborated by the 
internal evidence of the Epistle itself, which contains many things peculiarly 
suitable to the believers in Judea. Though Hebrew was commonly spoken by 
the persons to whom this Epistle was sent, there is no necessity to suppose, 
with Origen^Jerome, and others, that it was originally written in that lan- 
guage, and afterwards translated into Greek by Luke, Barnabas, or Clement ; 
for the latter language was then universally understood, and much esteemed by 
the inhabitants of Palestine, and the apostolical Epistles being intended for the 
use of the whole Christian world, as well a^ for the persons to whom they were sent, 
it was more proper that they should be written in Greek, than in any provincial 
dialect. In fact, the circumstance of there being no authentic report or tradition 
respecting any one copy of the Hebrew Epistle ; the style of the epistle through- 
out, which has all the air of an original ; the occurrence of numerous parono- 
masias or Greek words ; the interpretation of Hebrew names, such as Melchi- 
sedec by King of RigJiteousness, and Salem by peace, in a manner by no 
means like the additions of a translator ; and the quotations from the Old Tes- 
tament being generally taken from the Septuagint, even where that, version 
in some degree varies from the Hebrew; all these facts furnish positive and 
conclusive evidence that it was originally written in the Greek hnguage, in 
which it is now extant. Though St. Paul's name is not affixed to this Epistle, 
(which he probably omitted because he was obnoxious to ihe enemies of 
Christianity in Judea,) yet the general testimony of antiquity, the current tra- 
dition of the church, the superscription, " The Epistle of Paul the Apostle to 
the Hebrews," being found in all our manuscripts, except one, and the agree- 
ment of the style, or phrases, allusions, and exhortations, with those in the 
acknowledged Epistles of St. Paul, determine it to be the genuine production 
of that eminent Apostle ; to which conclusion Carpzov, Whitby, Lardner, 
Macknight, Hales, Rosenmuller, Bengel, Bishop Tomline, Home, Town- 
se?id, and almost every other modern commentator and critic, after weighing 
the mass of evidence, both external and internal, are constrained to arrive. 
If then St. Paul was the author of this Epistle, the time when, and the place 
where, it was written, may be easily ascertaine 1 ; for the salutation from !he 
saints in Italy, (ch. xiii. QA,) and his promise of seeing the Hebrews shot];, 
(ver. 23.) plainly intimate that his first imprison ment at Rome was then .er- 
minated, or on the point of being so. Consequently it was written from Italy 
perhaps from Rome, soon after the Epistles U the Colossians. Philippians, 
and Philemon, either at the end of A. D. 62, or more probably in the beginning 
of the year 63. The grand design of the Apostle, in writing- this Epistle, was, 
to guard the Jews in Palestine, who were then in a state of poverty, affliction, 
and persecution, against apostacy from the faith ; by provinjr the truth or 
the grand doctrines of Christianity, and by showing that it was the completion 
and perfection of the Mosaic dispensation, the rites and ceremonie*s of which 
were but type9 of the New Testament dispensation.]— Bagster. 



i 



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CHAPTER I. 

1 Christ in these last times coming to us from the Father, 4 :'jb preferred above 
the angels, both in person and office. 

^J_OD, who f at sundry times and in divers manners 
^* spake in timepastunto thefathers by the prophets, 

Chap. I. Ver. 1. At sundry times.— Macknight, "in sundry parts." So 

^- . - i i 



CriAP. 1. 
a Nu.l?.6,P 



586 



HEBREWS, I. 



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d Jn.1.3. 

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17. 

f c.7.27. 
9.12..14. 

g Ps.110. 1. 

Ep.1.20, 

21. 

h Ps.2.7. 

i 2Sa.7.l4. 

j or, when 
he bnng- 
eth again. 

k Ps.97.7. 



2 Hath in these last days b spoken unto us by his 
Son, whom he hath appointed heir c of all things,, by 
whom <i also he made the worlds ; 

3 Who e being the brightness of his glory, and the 
express image of his person, and upholding all things 
by the word of his power, when f he had by himself 
pureed our sins, sat down ° on the right hand of the 
Majesty on high ; 

4 Being made so much better than the angels, as he 
hath by inheritance obtained a more excellent name 
than they. 

5 For unto which of the angels said he at any time, 
iiThou art my Son, this day have I begotten thee? 
And again, i Iwill be to him a Father, and he shall be 
to me a Son ? 

6 i And again, when he bringeth in the first-begotten 
into the world, he saith. And k let all the angels of 
God worship him. 



Pierce explains it : " God discovered his will anciently in several parts, or 
parcels ; so that one part was to be learned from one prophet, and another 

from another." And in divers manners.— Mac knight remarks, " This 

clause does not refer to the different manners in which God revealed himself to 
the prophets, such as dreams, visions, voices, &c, but it refers to the different 
ways in which the prophets communicated the different revelations which they 
received, to the fathers— in types and figures, significant actions, and dark 
sayings, as well as in plain language." 

Ver. 2. Hath in these last days— Namely, of the gospel dispensation. See 

note on 1 Tim. iv. 1. By his Son.— Doddridge, ' The Son," the pronoun 

his being an unnecessary supplement. Heir— That is, Lord, or proprietor — 

of all things. — So Paul teaches us, Gal. iv. i. The heir is "Lord of all," 
which title Peter also ascribes to Christ, (Acts x. 36.) Pye Smith remarks, 
that the Greek word for heir is by no means restricted to <he primary meaning 

of possession by descent, and refers to Biel and Schleusner, as authorities. 

By whom alsohemade the worlds— \. e. the material or visible creation : so 
the word is evidently used in chap. xi. 3. 

Ver. 3. Who being the brightness of his glory— -i. e. of the Father's glory 

and the express image — or " character ;" that is, says the learned Leigh, 

"Answering to the divine perfections, as the impression of wax does to the 
engraving of the seal." Doddridge adds, "It is observable, that Philo calls 

the Logos ' the character of the image of God.' " Of his person — (Greek 

Hypostasis.) So Doddridge ; but Macknight renders it, " An exact image of 
his substance." (Compare Col. i. 15.) Afld so the word hypostasis is rendered, 
ch. xi. 1 : " The substance of things hoped for." Pye Smith quotes Rosen- 
muller, as saying, " It denotes God himself. t The Son is called the absolutely 
perfect imago of the Father, because he is like him in power, wisdom, good- 
ness, &c. ; since, by a Son, we understand one of the same nature as the 
Father." Schleusner explains it, " The express resemblance of the essence or 

nature of God, and of his unchangeable majesty." And upholding all 

things.— l The word properly signifies upholding, bearing, or sustaining." 
M'Lean. Compare Col. i. 16. 

Ver. 4. Being made, 6zo,.— Macknight, " He is so much better than {Dodd- 
ridge, 'superior to'] the angels by how much ho hath inherited," &c. Our 
common translation, " by inheritance obtained," seems to imply the death of 
the Father, from whom such inheritance descended ; but it is not so in the East, 
as we have observed in the parable of the prodigal son, where the lather " di- 
vided his living," or property, between his sons. Doddridge, Macknight, and 
M'Lean, read simply, " He hath inherited ;" and Campbell (on Mat. v. 3) re- 
marks, that the original may denote the attainment of property by any kind of 
title. 

Ver. 5. For unto which, &c. — That is, none of the angels have been thus 

honoured. 1 will be to him a Father, &c. — 2 Sam. vii. 14, where it is spoken 

of Solomon, who was a type of Christ. 

Ver. 6. And again, when he bringeth. — Margin, "And when he bringeth 
again," i. e. after his resurrection. So Doddridge, Macknight, MLean, &c. 



■The first-begotten.— Macknight and McLean, 
Rom. i. 4. Col. i. 18. Rev. i. 5. 



first-born." Compare 



_ 



rF~ 



— i 



HEBREWS, I. 



587 



saith, m Who maketh 
ministers a flame of 



7 And i of the angels he 
Iiis angels spirits, and his 
fire. 

8 But unto the Son he saith, n Thy throne, O God, 
is for ever and ever: a sceptre of ° righteousness is 
the sceptre of thy kingdom. 

9 Thou hast loved righteousness, and hated iniquity; 
therefore God, even thy God, hath anointed thee with 
the oil of gladness above thy fellows. 

10 And, p Thou, Lord, in the beginning hast laid the 
foundation of the earth ; and the heavens are the 
works of thy hands : 

11 They shall perish ; but thou remainest : and they 
all shall wax old as doth a garment ; 

12 And as a vesture shalt thou fold them up, and 
they shall be changed : but thou art the same, and 
thy years shall not fail. 

13 But to which of the angels said he at any time, 
9 Sit on my right hand, until I make thine enemies thy 
footstool? 

14 Are they not all ministering r spirits, sent forth 
B to minister for them who shall be heirs l of salva- 
tion ? 



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ness. 



I ! 



p Ps.10Q.25. j 

q Ps.110. 1. 

r Ps.103.21. 
Da.7.10. 

s Ge.l9.1V 

16. 
Ps.34.7. 

t Ro.8.17. 



Ver. 7. And of.— Doddridge, " concerning"— the angels. And let all the 

angels of God worship him.— This appears taken from Psalm xcvii. 7, which 
is thus read in the LXX — " Worship him all ye his angels." Ahrahanel. in Isa. 
Iii. 13, confesses that the ancient Jiabbies explained tin's place of the Messiah, 
who was to he exalted above Abraham, above Moses, and above the angels. 
See Hammond in Heb. i. 4. " The word worship, it is said, has two significa- 
tions ; viz. obeisance and spiritual homage. This is true : and the first of 
these meanings often presents itself in the Old Testament, ana (as I am willing 
to concede,) in the Gospels. Many who worshipped Christ, while he sojourned 
among men, i. e., prostrated themselves before him, probably knew or ac- 
knowledged nothing of his divine nature. But what shall we say of the angels ? 
Are they ignorant of his true nature? And is not the worship, which they 
who are pure spirits pay, of course spiritual, and not simple obeisance?"— 
Prof. Stuart. 

Ver. 9. Above thy fellows. —Doddridge, " associates ;" by which many un- 
derstand the angels, but we think unjustly. 

Ver. 10—12. Thou, Lord, in the beginning, &c. — These words are spoken 
of the Son of God; for. they are intimately connected by the conjunction and. 
with ver. 8. where it is written, •" But unto the Son he saith," &c. Accord- 
ing to the laws of grammar, and most clearly according to the nature and 
design of the Apostle's argument, the ellipsis to be supplied, in the beginning 
of the tenth verse, after and is, " And [to the Son he saith,] Thou, Lord," &c. 
No other exposition can be pointed out, which does not make a violent divul- 
sion of the passage from the connexion of the writer's argument The question 
still remains ; "What is meant by founding the earth, and by the heavens 
being the work of Christ's hands?" To answer the first question, and place 
the answer beyond the possibility of a reasonable doubt, it is necessary only to 
compare the passages, in which Jehovah is said to have founded the earth. 
By this phrase, the creation of it is indubitably meant. The passages may be 
found in Ps. xxiv. 2 ; lxxxix. 11 ; civ. 5 ; cxix. 90. Job xxxviii. 4. Prov. iii. 19. 
Is. xlviii. 13; li. 13. Zech. xii. 1; where, if you inspect the Septuagint, you 
will see the very verb themelioo employed, which the apostle uses in our text. 
In regard to the " heavens being the works of Christ's hands ;" it is an expres- 
sion plainly of similar import to the one just examined, and signifies the crea- 
tion of the heavens. Thus, Ps. viii. 4 — 6 : " When I consider the heavens, the 
work, of thy hands ;" which is parallel with, "The moon and stars which 
thou hast ordained."— Prof. Stuart. 

Ver. 12. As a vesture shalt thou fold them up.— Compare Isa. xxxiv. 4 : 
Rev. vi. 14 ; also 2 Peter iii. 4—7. 

Ver. 13. But to zohich, &c. — See Ps. ex. 1. Compare Mat. xxii. 43 — 46. 

Ver. 14. To minister for them.-- Doddridge, " to attend on those who t-haM 
inherit salvation." 



I 



r 



538 



HEBREWS, II. 



ii 



A. M. cir. 

4067. 

A. D. cir. 

63. 

CHAP. 2. 

a run out 

as leaking 
vessels. 

b Ac.7.53. 

c Nu.15.31- 

d c.4.1,11. 

e Ma. 1.14. 

f Ac. 14.3. 

g cr, distri- 
butions. 

ri Ps.S.4, 
&c. 

i or, a little 
while in- 
ferior to. 

j lCo.15.24 

k Phi.2.8,9. 

1 or, by. 
m Ac. 2. 33. 
u Jn 3.16. 



CHAPTER II. 

1 We ought to be obedient to Christ Jesus, 5 and that because he vouchsafed to 
take our nature upon him, 14 as it was necessary. 

r PHEREFORE we ought to give the more earnest 
-"- heed to the things wnich we have heard, lest at 
any time we should a let them slip. 

2 For if the word spoken by b angels was steadfast, 
and c every transgression and disobedience received a 
just recompense of reward ; 

3 How d shall we escape, if we neglect so great salva- 
tion; which e at the first began to be spoken by the 
Lord, and was confirmed unto us by them that heard 
him ; 

4 God f a^so bearing them witness, both with signs 
and wonders, and with divers miracles, and ° gifts of 
the Holy Ghost, according to his own will? 

5 For unto the angels hath he not put in subjection 
the world to come, whereof we speak. 

6 But one in a certain place testified, saying, h Wha* 
is man, that thou art mindful of him? or the son 01 
man, that thou visitest him? 

7 Thou madest him i a little lower than the angels : 
thou crownedst him with glory and honour, and didst 
set him over the works of thy hands : 

8 Thou hast put all things in subjection under his 
feet. For in that he put all in subjection under him, 
he left nothing tliat is not put under him. But J now 
we see not yet all things put under him. 

9 But we see Jesus, who k was made a little lower 
than the angels i for the suffering of death, crowned 
m with glory and honour ; that he n by the grace of 
God should taste death for every man. 



Chap. 



II. Ver. I. Therefore ought to give the more earnest heed.— Mac- 
knight, "On this account we ought to attend the more earnestly." Let 

them slip. — Margin, "Run out, as leaking vessels;" or, perhaps, as water 
through a sieve. 

Ver. 3. Great salvation. — A salvation truly great, in every point of view in 
which it can be considered; whether in reference to the ruin from which it 
saves, or the happiness to which it exalts ; whether we consider the price it 
cost, or the grace it exhibits. And great also is the evidence with which its 
promulgation is attended — " signs and wonders, with divers miracles and gifts 
of the Ho!y Ghost." 

Ver. 4. And gifts. — Margin, " distributions ;" that is, of the various gifts of 
the Spirit. Compare 1 Co. xii. 1. 

Ver. 5. For unto the angels hath he not put in subjection— i. e. under their 
government or direction, as the animal world was placed under subjection to 

Adam, as is stated in ver. 8 following, and in Gen. i. 28. The luorld to come. 

— This, as we learn from Maimonides, was a common phrase to designate the 
kingdom of Messiah, called also the age to come, or the future age. — - Where- 
of we speak— Or treat ; and that he was speaking of this kingdom of theMes 
siah, is evident from the context, ver. 3, 4. 

Ver. 7. A little lower. — Margin, " A little while inferior to ;" meaning the 
Son of Man when upon earth. 

Ver. 9. But we see Jesus, &c— In our translation, it should seem as if the 
death of Christ was subsequent to his exaltation, which is exactly the reverse 
of the fact ; Macknight therefore transposes the passage thus s " But we see 
Jesus, who for a little while was made less than angels, that by the grace of 
God he might taste of death on account of every one, for the suffering 
of death, crowned with glory and honour." The Doctor admit;; that the 
original text is in the order oi our translation ; but he adds, "This inverted 
order the Greek language admits, by reason of its peculiar structure : but in 
translating such passages into a language which, like the English, sparingly 
admits an inverted position of the words, they must be arrmged according to 



ri 



HEBREWS, III. 



539 



10 For it became him, for p whom are all things, 
and by whom are all things, in bringing many sons 
unto glory, to make the captain q of their salvation 
r perfect through sufferings. 

11 For both ne that sanctifieth and they who are 
sanctified are all s of one: for which cause he is not 
ashamed to call them brethren, 

12 Saying, t 1 will declare thy name unto my brethren, 
in the midst of the church will I sing praise unto thee. 

13 And again, u I will put my trust in him. And again, 
v Behold I and the children which vv God hath given me. 

14 Forasmuch then as the children are partakers of 
flesh and blood, he x also himself likewise took part 
of the same; that through death ?he might destroy 
him that had the power of death, that is, the devil ; 

15 And deliver them who * through fear of death were 
all their lifetime subject to bondage. 

16 For verily a he took not on him the nature of 
angels ; but he took on him the seed of Abraham. 

17 Wherefore in all things it behooved him to be made 
like unto his brethren, that he might be a ^ merciful 
and faithful high priest in things pertaining to God, 
to make reconciliation for the sins of the people. 

18 For in that he himself hath suffered being tempted, 
he is able to s*uccour them that are tempted 

CHAPTER III. 

1 Christ is more worthy than Moses, 7 therefore if we believe not in him, we 
shall be more worthy punishment than hard-hearted Israel. 

WHEREFORE, holy brethren, partakers of the 
heavenly calling, consider the Apostle and High 
Priest a of our profession, Christ Jesus ; 



A. M cir. 

4067. 

A. D. cir. 

63. 



oi^u.24.26, 
46. 

p Ro.ll.36. 

q Is.55.4. 

r Ln. 13.32. 

c.5.8,9. 

s J n. 17.21. 

t Ps.22.22. 

u Ps.18.2. 
Is. 12.2. 

v Is. 8. 18. 

win. 17.6.. 
12. 

x Jn.1.14. 

y 1 Co. 15.54 

z Lu.1.74. 

a he taketh 
not hold 
of angels, 
but of the 
seed of 
Abraham 
he taketh 
hold. 

b c.4.15,16. 



CHAP. 3. 
a c.4.14. 



their natural order, as is done in the new translation." Compare with this 

passage Phil. ii. 9 — 11. For every man. — Macknight, as above, renders the 

Greek (uper,) " on account of;" but Doddridge retains the common version, 
" For." Every man.—'''' Every one," in Macknight, is somewhat more lite- 
ral, and he restrains the term (as Gill does) to " every one of the sons who is 
to be brought to glory ;" though he admits the death of Christ to be a benefit 
to all men. 

Ver. 10. It became him, &c— See Rom. xi. 36. To make the captain.— 

Doddridge, " Leader," or Prince. The word is rendered Prince in Acts iii. .15 ; 

v. 31. Perfect through sufferings. — When God is said to make the Prince, 

or " Captain of our salvation," perfect, it does not imply that any imperfec- 
tion was attached to his character ; but only that it was necessary for him to 
surTer trials and temptations, that he might be fully prepared to succour such 
of his people as were tried and tempted ; and in order thus to surTer, it was 
necessary that he should take upon him all the sinless infirmities of human 
nature. Farther, that he might dethrone, depose, and destroy the assumed 
tyranny of death, not only over the bodies, but also over the minds of men, it 
was necessary that he should die ; that he might grapple with Satan in his 
own domin ons, and deliver those whom he held in miserable captivity, even 
through the fear of being enslaved by him. 

Ver. 11. All of one— -i. e. of one family; or, according to M'Lean, of one 
Father. 

Ver. 12. In the midst of the church.— 1 ' The Church of Christ is a congre- 
gation of faithful men," &c. 

Ver. 14. Destroy him, &c— Doddridge, " depose him who had the empire 
of death." Pye Smith, " Holdeth the dominion;" but the word does not 
imply a right to such dominion. 

Ver. 16. Took not on him the nature of angels.— Margin, " He taketh not 
hold of angels ;" but of the seed of Abraham he taketh hold. Chrysostom ex- 
plains this to mean, that when mankind fled— fled far from him, Christ pur- 
sued, and caught hold of them. See Hammond. 

Chap. III. Ver. l. Of our profession.— Macknight and M'Lean, " con- 
fession ;" i. e. of our faith. 

50 ' "~ 



590 



HEBREWS, III. 



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63. 



b made. 

c Nu.12.7. 

d Zec.6.12, 
13. 

e Nu.12.7. 

f Jos.1.2. 

g De.18.15 • 
19. 

h Ps.2.7,12. 

i lPe.2.5. 

j Mat. 10.22 
c.10.38,39 

k Ps.95.7. 

1 if they 
shall 
enter. 

in Ma. 7.21.. 
23. 

n Je.2.13. 

o c. 10.24. 

p ver.6. 

q ver.7. 

r Nu.14.2, 
&c. 

s Nu.26.64, 
65. 
Jude 5. 



t De.1.34, 
35. 



u c.4.6. 



2 Who was faithful to him that b appointed him, as 
also Moses c was faithful in all his house. 

3 For this man was counted worthy of more glory 
than Moses, inasmuch as he who hath builded d the 
house hath more honour than the house. 

4 For every house is builded by some man ; but he 
that built all things is God. 

5 And Moses e verily was faithful in all his house, as 
a f servant, for a testimony of s those things which 
were to be spoken after ; 

6 But Christ as a son hover his own house; whose 
house i are we, if iwe hold fast the confidence and 
the rejoicing of the hope firm unto the end. 

7 Wherefore (as the Holy Ghost saith, k To-day if ye 
will hear his voice, 

8 Harden not your hearts, as in the provocation, in 
the day of temptation in the wilderness : 

9 When your fathers tempted me, proved me, and 
saw my works forty years. 

10 Wherefore I was grieved with that generation, 
and said, They do alway err in their heart ; and they 
have not known my ways. 

11 So I«sware in my wrath, iThey shall not enter 
into my rest.) 

12 Take heed, brethren, lest there be/in any of you 
an evil m heart of unbelief, in departing n from the 
living God. 

13 But exhort °one another daily, while it is called 
To-day ; lest any of you be hardened through the 
deceitfuiness of sin. 

14 For we are made partakers of Christ, if p we hold 
the beginning of our confidence steadfast unto the 
end ; 

15 While it is said, q To-day if ye will hear his voice, 
harden not your hearts, as in the provocation. 

16 For r some, when they had heard, did provoke : 
howbeit not all that came out of Egypt by Moses. 

17 But with whom was he grieved forty years? was 
it not with them that had sinned, whose carcasses 
s fell in the wilderness? 

18 And to whom sware the that they should not 
enter into his rest, but to them that believed not? 

19 So u we see that they could not enter in becauae 
of unbelief. 



Ver. 3. He who hath builded the house.— 'The Greek term (oikos) is equally 
equivocal with our word house, and 2s used either in the < sense of family or 
residence; and, under the latter, may be the residence of either God or man. 

Ver. 5. For a testimony of those thing's which were to be spoken after.— 
Doddridge. " A testimony of things afterwards to be mentioned ;" namely, by 
Christ and his apostles. 

Ver. 11. They shall not enter.— Margin, " If they shall enter." This is the 
form of an oath in Hebrew. 

Ver. 15. To-day, &c— " To-day, while it is called to-day," the scej tre of 
mercy is held out to invite us ; but if we neglect the call, as Israel did, to-mor- 
row it may be too late for ever. 

Ver. 16. Not all that came out of Egypt.— 'Their little ones (i. e. all under 
twenty years of age) were expressly excepted in the oath, (Num. xiv. 31,) for 
the oath only excluded all who were numbered in the beginning of the second 
year after they came out of Egypt, from twenty years old and upward, being lit 
for war,"— and not the Levites. (Num. i. 45 — 47.) 



-*t 



HEBREWS, IV. 



591 



CHAPTER IV. 

1 The rest of Christians is attained by faith. 12 The power of God's word. 
14 By our high priest Jesus the Son of God, subject to infirmities, but not sin, 
16 we must and may go boldly to the throne of grace. 

LET us a therefore fear, lest, a promise being left us 
of entering into his rest, any of you should seem 
to come short of it. 

2 For unto us was the gospel preached, as well as 
unto them : but the word b preached did not profit 
them, c not being mixed with faith in them that heard 
it. 

^ 3 Fof we which have believed do enter into rest, as 
he said, d As T have sworn in my wrath, if they shall 
enter into my rest : although the works were finished 
from the foundation of the world. 

4 For he spake in a certain place of the seventh day 
on this wise, e And God did rest the seventh day from 
all his works. 

5 And in this place again, If they shall enter into 
my rest. 

6 Seeing therefore it remaineth that some must 
enter therein, and they f to whom s ft was first preach- 
ed entered not in because of unbelief: 

7 (Again, he limiteth a certain day ; saying in David, 
To-day, after so long a time; as it is said, h To-day if 
ye will hear his voice, harden not your hearts. 

8 For if i Jesus had given them rest, then would he 
not afterward have spoken of another day. 

9 There remaineth therefore a J rest to the people of 
God. 

10 For he that is entered into his rest, he also hath 
ceased from his own works, as God did from his.) 

11 Let kus labour' therefore to enter into that rest, 



A. M. cir. 

•1067. 

A. D. cir. 

63. 



CHAP. 4. 
a c.12.15 

b of heat' 
trig. 

c or, be- 
cause they | 
were not 
united by J 
faitli to. 

d Ps.95.11. 

e Ge.2.2. 

f c.3.19. 

g or, the 
gospel. 

h Ps.95.7. 



i That is, 
Josliua. 



j or, keep- 
big of a 
sabbath. 



k 2Pe.l.lO. 



Chap. IV. Ver. 1. Lest, a promise being" left us.— The pronoun us being 
marked with italics in our version, intimates its being: supplementary, and it 
is, in our opinion, both unnecessary and improper. The rest was left inde- 
finitely for all who should seek it. Let us [apostles and preachers] there- 
fore indulge an affectionate jealousy, lest any of you to whom we preach, 
should seem to— should " evidently"— -come short of it. See note on 1 Co. 
vii. 40. Any of you. — Some copies read, of us, to which Doddridge in- 
clines ; but, with Macknight, we prefer the common reading, which is support- 
ed by both the Syriac and the Vulgate. 

Ver. 2. For unto us was the gospel preached, &c. — Doddridge, "For we 
are made partakers of the good tidings." Greek, "Have been evangelized 
even as they ;" that is, according to AT Lean, " We Christians have been favour- 
ed with the good news of a rest in the heavenly country, even as Israel were 

with the good news of a rest in the land of Canaan. But the word preached 

— Gr. " The word of hearing" — did not profit them ; not being mixed with faith ■ 
in them that heard tit.] The idea is medical, and alludes to our food being ! 
mixed with the juices of the stomach, in order to its digestion. The margin 
reads, " because they were not united by faith ;" and so many of the ancients : 
but Doddridge, Aiacknight, AT Lean, and most of the moderns, prefer the 
common translation, which is also sanctioned by the Vulgate and the Syriac. 

Ver. 3. If they shall enter.— See note on chap. iii. 11. Although the 

loorks were finished from the foundation.— Aiacknight, "from the forma- 
tion of the world." The word here evidently refers to the completion, not the 
commencement, of creation, as in the verse following. 

Ver. 6. To whom it—i. e. the gospel, or good tiding3. 

Ver. 7. Again he limiteth.— -Verses ", 8, of the Psalm just quoted. 

Ver. 8. For if Jesus.— Margin " Josnua;" which is the Hebrew name cor- 
responding to the Greek, Jesus. 

Ver. 9. A rest. — The word here used is not the same as in the preceding 
verses. 



592 



HEBREWS, V. 



A. M. cir. 

,4067. 
\. D. cir. 



1 or, diso- 
bedience. 

mis. 49.2. 

n Re.1.16. 

o Ps.139.2. 
Je.17.10. 
Re.2.23. 

p Pr.15.11. 

q c.9. 12,24. 

r c. 10.23. 

s Ho. 11.8. 

t 1 Pe.2.22. 
1 Jn.3.5. 

u Ep.3.12. 
c.10.19.. 
22. 



CHAP. 5. 

a c.8.3. 

b or, rea- 
sonably 
bear with. 

c c.7.28. 

d Le.9.7. 

e 2Ch.2G.l8. 

f Ex. 28.1. 
Nu. 16.40. 

g Jn.8.54. 

h Ps.2.7. 

i Ps.110.4. 



lest any man fall after the same example of i unbe- 
lief. 
12 For the word m of God is quick, and powerful, 
and sharper than any two-edged " sword, piercing 
| even to the dividing asunder of soul and spirit, and 
:of the joints and marrow, and is a discerner °of the 
: thoughts and intents of the heart. 
j 13 Neither is there anv # creature that is not manifest 
;in his sight: but all things are naked p and opened 
unto the eyes of him with whom we have to do. 
> 14 Seeing then that we have a great high priest, that 
is passed c i into the heavens, Jesus the Son of God, 
let us r hold fast our profession. 

15 For we have not a high priest which cannot oe 
touched s with the feeling of our infirmities ; but was 
in all points tempted like as we are, yet without t sin. 

16 Let us therefore come boldly u unto the throne of 
grace, that we may obtain mercy, and find grace to 
help in time of need. 

CHAPTER V. 

I The authority and honour of our Saviour's priesthood. 11 Negligence in the 

knowledge thereof is reproved. 

"OOR every high priest taken from among men is 
■*■ ordained a for men in things pertaining to God, 
that he may offer both gifts and sacrifices for sins : 

2 Who b can have compassion on the ignorant, and 
on them that are out of the way ; for that he c himself 
also is compassed with infirmity. 

3 And by reason hereof he ought, as for the people, 
so d also for himself, to offer for sins. 

4 And ^no man taketh this honour unto himself, but 
he that is called of God, as was f Aaron. 

5 So also Christ s glorified not himself to be made 
a high priest; but he that said unto him, hThou art 
my Son, to-day have I begotten thee. 

6 As he saith also in another place, Thou i art a 
priest for ever after the order of Melchisedec. 



Ver. 12. Quick and powerful— Literally, "living and energetic." Sharp- 
er than any two-edged sword. — Macknight quotes from a Pagan writer, that 
" reason penetrates into a man deeper than a sword :" but we apprehend it is 

the power of God's word upon the conscience, that is here alluded to. To 

the dividing asunder of soul and spirit, and of the joints and marrow — 
That is, of things the most intimately and inseparably connected. See our 
note on 1 Thes. v. 23, here we have distinguished the rational soul from 
the animal ; but whether the latter (which is common to brutes) be matter, o\ 
an inferior kind of spirit, or a middle substance between both, we presume not 
to decide. Most certain it is, that manyjanimals are intelligent, as well as 
sentient ; that they feel, that they recollect, and that they dream ; and, there- 
fore, that they think. 

Ver. 13. Jfalced and opened.— Doddridge, " laid bare." Tin's is an allusion 
to the stale in which the burnt-offerings were laid on Ihe altar: they were 
stripped of their skins, their breasts ripped open, Iheir back bone cleft, and their 

head thrown back, so as to be easily inspected by the officiating priest 

With whom roe have to do.— Doddridge and Macknight, " To whom we 
must give an account:" so the Greek phrase is rendered, chap. xiii. 17; also 
Rom. xiv. 12. and elsewhere. 

Ver. 14. Our profession— Or confession ; see chap. iii. 1. 

Ver. 15. Which cannot be touched.— Macknight, " wno cannot sympa- 
thize." Like as we are— i. e. in the same points 

Chap. V. Ver. 2. The ignorant, and on them that are out of theway—\. e. 
wandering, and in error. 

Ver. 5. Glorified not himself— \. e. did not assume to himself that honour 



HEBREWS, VI. 



593 



7 Who in the days of his flesh, when he had offered 
up J prayers and supplications with strong crying and 
tears unto him that was able k to save him from death, 
and was heard 1 in that he feared ; 

8 Though he were a Son, yet learned he obedience 
m by the things which he suffered; 

9 And » being made perfect, he became the author of 
eternal salvation unto all them that obey him ; 

10 Called of God a high priest ° after the order of 
Melchisedec. 

11 Of whom we have many things to say, and hard 
to be uttered, seeing ye are dull of hearing. 

12 For when for the time ye ought to be teachers, 
ye have need that one teach you again which be the 
first principles of the oracles of God ; and are become 
such as have need of p milk, and not of strong meat. 

13 For every one that useth milk <J is unskilful in the 
word of righteousness : for he is a babe. 

14 But strong meat belongeth to them that are r of 
full age, even those who by reason of s use have their 
senses exercised to discern both good and evil. 

CHAPTER VI. 

1 He exhorteth not to fall back from the faith, 11 but to be steadfast, 12 diligent, 
and patient to wait upon God, 13 because God is most sure in his promise.. 

THEREFORE a leaving b the principles of the doc- 
# trine of Christ, let us go on unto perfection ; not 
laying again the foundation of repentance from c dead 
works, and of faith d toward God, 

2 Of the doctrine of e baptisms, and of laying on f of 
hands, and of = resurrection of the dead, and of eter- 
nal judgment. 

3 And this will we do, if h God permit. 

4 For it is impossible ifor those who were once en- 



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A. D. cir. 

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j MaL26.39 

..44. 
k Mat.26.53 
1 or, for 

his piety- 
rn Phi.2.8. 
n c.2.10. 
o ver.G. 

p lCo.3.1.. 
3 

q hath no 
experi- 
ence. 

r or, per- 
fect. 

s or, a ha- 
bit, or, per- 
fection. 



CHAP. 6. 

x Phi.3.12.. 
14. 

3 or, the 
word, of 
the begin* 
ning of 
Christ. 
c.9.14. 
c.11.6. 

Ac. 19. 4,5. 

Ac. 8. 17. 

Ac. 17. 31. 

26.8. 

Ja.4.15. 

Mat. 5. 13. 

12.31,32. 

Jn.15.6. 

c.10 26. 



Ver. 7. Who in the days of his flesh. — Nothing can more clearly express the 
doctrine of the incarnation— " The word was made flesh, and dwelt among us." 
With prayers (Gr. deprecations) and supplications. — The word for sup- 
plications signifies branches of olive trees covered with wool, which such as 
supplicated for peace carried in their hands ; hence it came to signify suppli- 
cations for peace. Gill. In that he feared. — Doddridge, ' ' In being delivered 

from that which he (particularly) feared." 

Ver. 8. Yet learned he obedience.— How could our Lord learn obedience, 
who was never disobedient? We reply, that, as he "grew in wisdom, and in 
stature, and in strength," (Luke ii. 40 and 52,) so might, and so did, he grow 
(speaking of him as a man) in ever; virtue, humaa and divine ; and, of course, 
in a cheerful resignation to the divine decrees. 

Ver. 9. Being made perfect.— -i. e. a complete High Priest by consecration. 
See Exod. xxix. 33, 34. Compare chap. ii. 10. The author— -i. e. the meri- 
torious and efficient cause— of eternal salvation. So M'Lean. 

Ver. 11. Hard to be uttered.— Doddridge, "Hard to be understood." 
Macknight, " difficult to be explained." 

Ver. 13. Is unskilful— Greek, "Hath no experience." Compare 1 Peter 
ii. 2. 

Ver. 14. Of full age— Greek, "perfect" Macknight, "full-grown." By 

reason of use.— Macknight remarks, that the original term alludes to the 
athletic exercises of the ancients, in which, by a kind of mock-fighting, they 
were prepared for actual combat. 

Chap. VI. Ver. 1, The principles.— -Margin, "The word of the beginning ;" 
that is, the elements, or rudiments; or, as Doddridge explains the words, 
"first principles." By leaving these, is not meant their abandonment, but 
pushing on in the heavenly course, as the racer flies from the starting-post to 
the goal. 

Ver. 4. For it is impossible.— This seems to refer to those apostates who 
had committed " the sin unto dealh." See 1 John v. 16. 



594 



HEBREWS, VI. 



A. M. cir. 

4067. 

A. D. cir. 

63. 



j Is. 1.28. 



k or, for. 



» Ps.65.10. 



mis. 5. 6. 



n Mat.25.40 



o c. 3. 6,14. 



p Pr.15.19. 
2Pe.U0. 



q Oe.22.16, 
17. 



r Ex.22.lt. 



lightened, and have tasted of the heavenly gift, and 
were made partakers of the Holy Ghost, 

5 And have tasted the good word of God, and the 
powers of the world to come, 

6 If J they shall fall away, to renew them again unto 
repentance ; seeing they crucify to themselves the Son 
of God afresh, and put him to an open shame. 

7 For the earth which drinketh in the rain that Co- 
meth oft upon it, and bringeth forth herbs n$eet for 
them k by whom it is dressed, receiveth blessing i from 
God : 

8 But that w r hich beareth m thorns and briers is re- 
jected, and is nigh unto cursing ; whose end is to be 
burned. 

9 But, beloved, we are persuaded better things of 
you, and things that accompany salvation, though we 
thus speak. 

10 For n God is not unrighteous to forget your work 
and labour of love, which ye have showed toward his 
name, in that ye have ministered to the saints, and 
do minister. 

11 And w r e desire that every one of you do show the 
same diligence to the °full assurance of hope unto 
the end: 

12 That ye be not P slothful, but followers of them 
who through faith and patience inherit the promises. 

13 For when God made promise to Abraham, because 
he could swear by no greater, he sware by himself, 

14 Saying, J Surely blessing I will bless thee, and mul 
tiplying I will multiply thee. 

15 And so, after he had patiently endured, he obtain- 
ed the promise. 

16 For men verily swear by the greater : and an oath 
r for confirmation is to them an end of all strife. 



Ver. 5. And have tasted. — To taste, mentally, is to experience ; and, in this 
case, to experience the power of the gospel preached, which may afford much 
gratification, and produce a degree of moral reform, even when it does not, 

either deeply or permanently, affect the heart. Powers of the world to 

come. — The "world (or ages) to come," certainlydesignat.es the gospel dis- 
pensation (see note on chap. ii. 5 ;) and the powers of that world, certainly 
designate the miraculous powers attending the first propagation of the gospel. 
Mat. vii. 22, 23. 

Ver. 6. If they shall fall away.—Maclmight, " And (yet) have fallen 
away." So M'Lean. Crucify to themselves— Macknight, " in them- 
selves." Seeing they crucify to themselves — Tliat is, according to 

M'Lean, " they approve of, and consent to the treatment he received from his 
murderers, by renouncing and blaspheming him, as one justly put to death as 
an impostor." 

Ver. 7. For the earth, &c. — That is, that earth is blessed which, by drink- 
ing in the rain, becomes fruitful : but that sandy soil which, though it may 
drink in the rain, produces no useful vegetation, is accursed. Compare Jer. 
xvii. 6. 

Ver. 9. Things that accompany— Macknight, " which are connected 
with." 

Ver. 10. God is not unrighteous— Though we have no claim on the divine 
bounty, yet God having promised and covenanted to reward our unworthy ser- 
vices, his justice and fidelity bind him to his promise. 

Ver. 11. Full assurance of hope— That is, the most assured hope. 

Ver. 12. Followers— Gr. "imitators." Patience.— Gx. "long-suffering." 

—Inherit.— Gr. " are inheriting ;" meaning the Patriarchs &c. now in 



heaven. 
Ver. 16. 



Of all strife— Macknight, "contradiction." 



HEBREWS, VII. 



595 



17 Wherein God, willing more abundantly to show 
unto the heirs E of promise the immutability * of bis 
counsel, u confirmed it by an oath : 

18 That by two immutable things, in which it was 
impossible for God to v lie, we might have a strong 
consolation, who have fled for refuge to lay hold w up- 
on the hope set before us : 

19 Which hope we have as an anchor of the soul, 
both sure and steadfast, and which entereth into that 
within x the veil ; 

20 Whither y the forerunner is for us entered, even 
Jesus, made a high priest for ever after the order of 
2 Melchisedec. 

CHAPTER VII. 

1 Clirist Jesus is a priest after the order of Melchisedec, 11 and so, far more ex- 
cellent than the priests of Aaron's order. 

FOR this a Melchisedec, king of Salem, priest of 
the most high God, who met Abraham returning 
from the slaughter of the kings, and blessed him ; 

2 To whom also Abraham gave a tenth part of all ; 
first being by interpretation King of righteousness, 
and after that also King of Salem, which is, King of 
peace ; 

3 Without father, without mother, without b descent, 
having neither beginning of days, nor end of life ; but 
made like unto the Son of God ; abideth a priest con- 
tinually. 

4 Now consider Iidw great this man was, unto whom 
even the patriarch Abraham gave the tenth of the 
spoils. 



A. M. cir. 

4U67. 

A. D. cir. 

63. 



s Ro.8.17. 
c.11.9. 



t Ro.11.29. 



u biterposed 
himself. 



v Titl.* 
w 1 Ti.G.b' 
x Le.l6.1J> 
y c.4.14 
z c.7.17 



CHAP 



a Ge.W ^ 

&c. 



b pech&ree. 



Ver. 18. Fled for refuge.— The, words " for refuge," though not in italics, are 
merely supplementary, our translators supposing such to be the allusion ; but 
others think it an a'.lusion to the Grecian games, and to the prize exhibited to 
the racers. We oecidedly suppose the reference is to the cities of refuge, 
of which there ware three on each side of Jordan. They were easy of ac- 
cess, having smooth and good roads 58 feat wide, and bridges over streams. 
Where the roads crossed or diverged, guide boards were placed, with "Refuge" 
on them, so large and plain that a man might read whilst running'. See 
Numb. xxxv. 11, &c. 

Ver. 20. Whither the forerunner— Macknight, says, " A fore runner, is 
one who goes before to do some service for another." Here (he thinks) the 
allusion is to one sent from a ship to fix its anchor in the place to which it is to 
be drawn." But AT Lean doubts if the word was ever so used ; and so do we ; 
we should rather refer to John xiv. 3. 

Chap. VII. Ver. 1. This Melchisedec— Or Melchisedec, as it is spelled in Gen. 
xiv. 18, &c. Kjjig of Salem.— Ho his capital, and probably his whole ter- 
ritory, was called in Abraham's time ; in the time of Joshua and the Judges, 
it was also called by the name of Jebus. (Josh, xviii. 28. Judges xix. 10.) 
Salem, it is weL known, signifies vcace; and Jerusalem, as the learned 
Granville Sharp has shown, signifies Holy (or sacred) Salem ; or, by inter- 
pretation, " Boly Peace." See Mr. Sharp's two tracts, on Jerusalem and on 
Melchisedec. 

Ver. 3. Without father.— {That is, as the Syriac renders, "Whose father 
and mother are not inscribed among the genealogies ; and therefore it was not 
known who he was.]— Bagster. " Eisner (as Doddridge remarks) hath some 
remarkable quotations, to prove that it was usual among the Greeks to call 
any one (apater, ameter) without father, without mother, when his parents 

were unknown." Without descent.— Gr. Genealogy. Having neither 

beginning of days, nor end of life.— 'The time of service of the Aaronic 
priests was limited between the ages of 30 and 50, which were the terms of 
their official life ; though some think those expressions mean only, that his 

birth and death are unrecorded. But made like unto the Son of God; 

abideth a priest continually— Macknight, who applies the latter clause as 



596 



HEBREWS, VII. 



1 



A. M. cir. 

40G7. 

A. D. cir. 

63. 

c Nu. 18.21 
..26. 



d pedigree. 



t jte.14.2a 



f Ro.9.4. 



g c.5.6. 
Re.1.18. 



h Ga.2.21. 
v. 18,19. 

c.8.7. 



i Is. 11.1. 
Mat. I 3. 
Re. 5.5. 



j Pa. 110.4. 



k Ac 13. 39. 



1 Ro.3.20. 



m or, but it 
was. 



n Ro.5 2. 



5 And verily they that are of the sons of Levi, who c re- 
ceive the of&sepf the priesthood, have a command- 
ment to tak3 tithes of the people according to the 
law, that is, of their brethren, though they come out of 
the loins of Abraham : 

6 But he whose d descent is not counted from them 
received * tithes of Abraham, and blessed him that 
had f the promises. 

7 And without all contradiction the less is blessed of 
the better. 

8 And here men that die receive tithes ; but there he 
receiveth them, of whom s it is witnessed that he liveth. 

9 And as I may so say, Levi also, who receiveth 
tithes, payed tithes in Abraham. 

10 For he was yet in the loins of his father, when 
Melchisedec met him. 

11 If k therefore perfection were by the Levidcal 
priesthood, (for under it the people received the law,) 
what farther need was there that another priest should 
rise after the order of Melchisedec, and not be called 
after the order of Aaron ? 

12 For the priesthood being changed, there is made 
of necessity a change also of the law. 

13 For he of whom these things are spoken pertain- 
eth to another tribe, of which no man gave attend- 
ance at the altar. 

14 For it is evident i that our Lord sprang out of 
Juda ; of which tribe Moses spake nothing concern- 
ing priesthood. 

15 And it is yet far more evident: for that after 
the similitude of Melchisedec there ariseth another 
priest, 

16 Who is made, not after the law of a carnal com- 
mandment, but after the power of an endless life. 

17 For he testifieth, j Thou art a priest for ever after 
the order of Melchisedec. 

18 For there is verily a disannulling of the command- 
ment going before for the k weakness and unprofita- 
bleness thereof. 

19 For the law l made nothing perfect, but m the 
bringing in of a better hope did ; by the which n we 
draw nigh unto God. 



welL as the former, to Melchisedec, renders it " all his life ;" and remarks, 
that the same phrase is applied to the perpetual dictatorship of Sylla. But 
Doddridge and McLean suppose an ellipsis (as is not uncommon) of the pro- 
noun who, and render the clause, " but [was] made like unto [or a type of] 
the Son of God, [who] abideth a priest continually." 

Ver. 5. Have a cctnmandnient to take tithes.— See Numb, xviii. 21, 24, 26. 

Ver. 8. Of whom it is witnessed that he liveth. — Doddridge, " Of w ? iom 
it is (only] testified that he liveth :" that is, of whose death we have no ac- 
count. Some render it, " that he lived ;" Macknight, " That he lived a priest 
life." Compare ver. 3. 



all his 

Ver. 

Ver. 
God — 

Ver. 

Ver. 

Ver. 
duction, but not the completion.]— Bagster, 
— i. e. the hope of thf gospel. 



9. As I may so say.— Doddridge and Macknight, " As one may say." 
11. Perfection. — Completion, or fulfilment, of the plan and purpose of 
—And not be called. — Doddridge, "not be reckoned." 

16. But after the power of an endless life—\. e. for ever. 

18. Disannulling.— Doddridge, "Abolition." 

19. Made nothing perfect.— [Completed nothing ; it was the intro- 

-But the bringing in, &c. 



HEBREWS, VIII. 



59? 



20 And inasmuch as not without an oath he was 
made priest : 

21 (For those priests were made without ° an oath ; 
but this with an oath by him that said unto him, 
PThe Lord sware and wU not repent, Thou art a 
priest for ever after the order of Melchisedec :) 

22 By so much was Jesus made a surety of a better 
3 testament. 

23 And they truly were many priests, because they 
were not suffered to continue by reason of death : 

24 But this man, because he continueth ever, hath 
r an unchangeable s priesthood. 

25 Wherefore he is able i also to save them u to the 
uttermost that come unto God by him, seeing he 
ever liveth to make intercession T for them. 

26 For such a high priest became us, who is w holy, 
harmless, undeflled, separate from sinners, and made 
higher than the heavens ; 

27 Who needeth not daily, as those high priests, to 
offer up sacrifice, first *for his own sins, and then for 
the people's : for this he did once, when he offered 
up himself. 

28 For the law maketh men high priests which 
have infirmity ; but the word of the oath, which was 
since the law, maketh the Son, who is y consecrated 
for evermore. 

CHAPTER VIII. 

I By the eternal priesthood of Chrirt, the Levitical priesthood of Aaron is abo- 
lished. 7 And the temporal covenant witfi the fathers, by the eternal covenant 
of the gospel. 

NOW of the things which we have spoken this is 
the sum : We have such a high priest, who a is 
set on the right hand of the throne of the Majesty in 
the heavens ; 

2 A minister of b the c sanctuary, and of the true 
tabernacle, which the Lord pitched, and not man. 

3 For every high priest is ordained to offer gifts and 
sacrifices : wherefore it is of necessity that this man 

| have somewhat also to d offer. 

4 For if he were on earth, he should not be a priest, 



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4067. 

A. D. cir. 

63. 



u or, swear' 
ing of an 
oath. 

p Ps. 110.1 

q c.S.6. 

r or, which 
passcth 
not from 
one to 
another. 

s 1 Sa.2.35. 

t Jude24. 



u or, ever- 
more. 

v Ro.8.34. 
Un.2.1. 

wc.4.15. 

1 Pe.2.22. 

x Le.9.7. 

y or, per- 
fected. 



CHAP. 8. 



a Ep.1.20. 

b or ? holy 
Uangs. 

c c.9.8,12, 
24. 

d Ep.5.2. 
c.9.14. 



Ver. 22. A better testament.— Rather "covenant." So Doddridge, Mack- 
night, &c. The Greek commentators explain the term surety, by that of 
Med i ator. —Macknight. 

Ver. 24. This man— [That \r,, Christ, because " he continueth ever," hath 

"a priesthood that passeth not away" from him. Unchangeable. — A 

priesthood which passeth not from one to another.] — Bagster. " The de- 
sign of the apostle, (says Dr. Jf.nn Owen,) in this chapter, is not to de- 
clare the nature or the exercise of the priesthood of 'Christ. To the na- 
ture of it, he had spoken, chap, v.; and of its use, he treats at large in 
chap. ix. But it is of its excellency and dignity he here treats, and that not 
absolutely neither, but in comparison with the Levitical priesthood. This 
was conducive to his main end with the Hebrews ; and this he proves upon 
principles received by themselves, the faith and principles of the ancient 
church of Israel. 

Chap. VIII. Ver. 1. This is the sum. — Doddridge, Macknight, &c.,"the 
chief;" principal point. So Chrysostom and Theophylact, the Syriac and 
Vulgate. 

Ver. 2. A minister of the sanctuary.— Macknight reads, " holy places." 

Ver. 3. That this man. — The word " man" is a supplement ; and, instead 
of it, both Macknight and M'Lean supply the term High Priest, from the pre- 
ceding clause. 



! 



598 



HEBREWS, IX. 



A. M. cir 

4067. 

A. D. cir. 

63. 

e or, they. 

f Col.2.17. 
c.10.1. 



g Ex.25.40. 
26.30. 



h 2 Co. 3. 6. 
9. 
c.7.22. 



i or, testa- 
ment. 



j c.7.11. 

k Je.31.31. 
34. 

1 give. 



m or, upon. 



n Ho.2.23. 

Zec.8.8. 



o Is. 54.13. 
p2Co.5.17. 

m 

CHAP. 9. 



a or, cere- 
monies. 



b Ex.25.8. 



Ver. 4. That there are priests— Namely, in the temple at Jerusalem. 

Offer gifts.— [Gifts, or offerings, comprehended propitiatory sacrifices as 
well as free- will -offerings. J— Bagster. 

Ver. 6. A better covenant. —Mar gin, * Testament." The original term 
(diatheke) signifies both ; hut the former is certainly here preferable. 

Ver. 7. If that first covenant had been faultless. — The fault or defect of 
the first covenant was, that it made nothing perfect. See chap. vii. 19. 

Ver. 8. For finding fault with them— That is, according to Doddridge, 
with the Jews. But Grotius, Hammond, and many others, render it, "finding 
fanlt, lie saith unto them." 

Ver 9. And I regarded them not.— Doddridge, "I disregarded them." 
Macknight. " I neglected them." This is tho Septuagjnt translation of Jer. 
xxxi. 32, which in our translation reads, "Although I was a husband unto 
them ;" certainly a widely different translation, and differently accounted for. 
Some suppose a false letter in the Hebrew copy used by the LXX., which makes 
all the difference. But, then, how shall we account for St. Paul's following 
them 1 Dr. Pococke thinks the original will bear both senses. 

Chap. IX. Ver. 1. The first covenant.— It seems evident, that the Grpck 
copy used by our translators omitted the substantive in this place, as d«> many 



seeing that e there are priests that offer gifts accord- 
ing to the law : 

5 Who serve unto the example and shadow f of hea- 
venly things, as Moses was admonished of God \ 
when he was about to make the tabernacle: foi\ See, 
'saith he, that thou make all things according to the 
pattern showed to thee in the mount. 

6 But now hath he obtained a more excellent h mi- 
nistry, by how much also he is the mediator of abet- 
ter i covenant, which was established upon better 
promises. 

7 For if j that first covenant had been faultless, then 
should no place have been sought for the second. 

8 For finding fault with them, k he saith, Behold, 
the days come, saith the Lord, when I will make a 
new covenant with the house of Israel and with the 
house of Judah : 

9 Not according to the covenant that I made with 
their fathers in the day when I took them by the 
hand to lead them out of the land of Egypt ; because 
they continued not in my covenant, anil I regarded 
them not, saith the Lord. 

10 For this is the covenant that I will make with the 
house of Israel after those days, saith the Lord ; I will 
lput my laws into their mind, and write them ln >n 
their hearts : and n I will be to them a God, and they 
shall be to me a people : . 

11 And they shall not teach every man his neigh- 
bour, and every man his brother, saying, Know the 
Lord : for all ° shall know me, from the least to the 
greatest. 

12 For I will be merciful to their unrighteousness, and 
their sins and their iniquities will I remember no 
more. 

13 In that he saith, A new p covenant, he hath made 
the first old. Now that which decayeth and waxeth 
old is ready to vanish away. 

CHAPTER IX. 

I The description of the rites and bloody sacrifices of the law, 11 far inferior to 
the dignity and perfection of the blood and sacrifice of Christ. 

THEN verily the first covenant had also a ordinances 
t>f divine service, and a worldly b sanctuary. 



. 



HEBREWS, IX. 



599 



2 For there was a tabernacle c made ; the first, 
wherein was the candlestick, and the a table, and the 
« shew-bread ; which is called f the sanctuary. 

3 And after the second s veil, the tabernacle which is 
called the Holiest of all ; 

4 Which had fchs golden h censer, and the ark i of the 
covenant overlaid round about with gold, wherein was 
the golden J pot that had manna, and Aaron's krod 
that budded, and the l tables of the covenant ; 

5 And over it the cherubims m of glory shadowing 
the mercy-seat ; of which we cannot now speak par- 
ticularly. 

6 Now when these things were thus ordained, the 
priests n went always into the first tabernacle, accom- 
plishing the service of God. 

7 But into the second went the high priest alone 
once every year, not without blood, which he offered 
for p himself, ana for the errors of the people : 

8 The Holy Ghost this signifying, that the way Q into 
the holiest of all was not yet made manifest, while 
as the first tabernacle was yet standing : 

9 Which was a figure for the time then present, in 



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4067. 

A. D. cir. 

63. 



c Ex 29.1, 

35. 
d Ex.40. 4. 

e Ex. 25. 30. 
f or, holy. 
g Ex.26.3l, 

33. 
h Le. 16.12, 

i Ex.25. 10, 

&c* 
j Ex.16.33. 

k Nu.17.10. 

1 Ex.34.29. 

40.20. 
m De 10.2,5 

Ex.25. 18, 

22. 

Nu.28.3. 

Ex.30. 10. 

Le.16.2, 

&c. 

c.5.3. 

Jn.14.6. 

c 10. 19,20. 



others ; and that they supplied the word " covenant" from the preceding chap- 
ter. On the other hand, there are many Greek copies, both MS. and printed, 
which read (skene) " tabernacle ;" which reading is supported by Whitby, 
Doddridge, and other respectable commentators, who seem surprised that it is 
not universally adopted. But it is also true, that the word " tabernacle" is 
omitted in many MSS. and editions, ancient as well as modern ; and that 
translators generally supply the word " covenant" in preference to " taberna- 
cle," which they suppose to be the gloss of some injudicious.copyist. This 
reading is supported by those ancient versions, the Syriac and Vulgate, by 
Chrysostmn, and other Greek Fathers. So among the commentators, it is 
preferred by Beza and Grotius ; by Owen, and the Assembly's Annotators ; 

by Hammond, Macknight, Guise, fit Lean, &c. Also ordinances— i. e. 

rites or forms of worship. 

Ver. 2. A tabernacle made.— Doddridge, " prepared." Macknight, " set in 

order," i. e. for public worship. The first, wherein— i. e. within the first or 

outer apartment of which was the candlestick, and the table of shew-bread, 
&c. of which see Exod xl. 22—25. Which is called the sanctuary. — Mac- 
knight transposes the words thus : — " For the first [or outward] taberna- 
cle, which is called Holy, was set in order, in which was both the candlestick, 
and the table, and the shew-bread." 

Ver. 3. And after the second veil— A first veil is here implied, which closed 
the entrance of the tabernacle. Exod. xxxvi. 37. After this— the tabernacle 
which is called the Holiest of all— Or, as the Hebrew literally is, " the Holy 
of Holies." 

Ver. 4. Which had the golden censer.— Of the use of this instrument, which 
was a small pan for burning incense, see Levit. xvi. 12, 13. But as the high 
priest might not enter the Most Holy without it, a question arises, how he 
could come at it for use if it was" kept there? " To this it is answered, that it 
might be kept just within the veil, and within the reach of his hand, so that he 

could take it thence without entering himself."— fiTLean. And the ark of 

the covenant. See Exod. xxxvii. 1, 2. Wherein was— i. e. perhaps in the 

Most Holy ; not the ark. The golden pot.— See Exod. xvi. 33, 34. 

Ver. 5. The cherubims of glory — i. e. the glorious cherubim ; and so called 
for two reasons — 1. Because they were themselves glorious, as being covered 
with gold ; and, 2. Because they represented, as we conceive, a glorious order 
of angelic beings, who wait before the throne of God. Ezek. i. 4, &c. Rev. iv. 
6, &c. 

Ver. 6. The priest went always into the first tabernacle— Or rather, as 
fiT Lean explains it, into the first or outer apartment of the tabernacle, where 
the common priests had a daily service to perform. 

Ver. 7. But into the second— compartment of the tabernacle, namely, " The 

Holy of Holies" went the high priest alone once (i. e. on one day in) 

every year.— See Exod. xxx. 10. Levit. xvi. 2, &c. 

Ver. 9. Which was a figure. — Gr. Parable. See chap. xi. 19. 



11 



600 



HEBREWS, IX. 



A. M. cir. 

4067. 

A. D. cir. 

63. 

r Ps. 40.6,7. 
Ga.3.21. 
c.10.1,11. 

s Ps.51.16.. 
19. 

t Le.11.2, 

&c. 

u Nu.19.7, 
&c. 

t or, rites, 
or, cere- 
monies. 

w Ep.2.15. 
x c.3.1. 
y c.10.1. 
i c.8.2. 

a c.10.4. 

b Ac. 20.23. 

lPe.1.13, 

19. 

Re. 1.5. 
c c.10.19. 
d Nu.19.2.. 

17. 
e 1 Pe.3.18. 

f or, fault. 

g c 10.22. 

h 1 Pe.4.2. 

i or, be 
brought 
in. 

j or, puri- 
fied. 



which were offered both gifts and sacrifices, that 
could not r make him that did the service perfect, as 
pertaining to' the s conscience ; 

10 Which stood only in <■ meats and drinks, and divers 
u washings, and carnal v w ordinances, imposed on 
them until the time of reformation. 

11 But Christ being come a x high priest of good 
y things to come, by a z greater and more perfect 
tabernacle, not made with hands, that is to say, not 
of this building ; 

12 Neither by the blood of a goats and calves, but by 
his own b blood he entered in once into the holy 
c place, having obtained eternal. redemption ybrws. 

13 For if the blood of bulls and of goats, and the 
ashes d of a heifer sprinkling the unclean, sanctifieth 
to the purifying of the flesh : 

14 How much more shall the blood of Christ, who 
e through the eternal Spirit offered himself without 
f spot to God, purge s your conscience from dead works 
to serve h the living God 1 

15 And for this cause he is the mediator of the new 
testament, that by means of death, for the redemp- 
tion of the transgressions that were under the first 
testament, they which are called might receive the 
promise of eternal inheritance. 

16 For where a testament is, there must also of 
necessity i be the death of the testator. 

17 For a testament is of force after men are dead : other- 
wise it is of no strength at all while the testator liveth. 

r8 Whereupon neither the first testament was J dedi- 
cated without blood. 



Ver. 10. Carnal ordinances.— Doddridge and Macknight, " Ordinances 
concerning the flesh." 

Ver. 11. Not made with hands, &c. — Many judicious divines (as Calvin, 
Owen, &c.) refer this to the body of Christ, (as they do also chap. viii. 2 ;) but 
we rather think, with M'Lean, that " heaven itself is intended, and so it is 
expressed ver. 24. 

Ver. 14 . Through the eternal Spirit.— -The Vulgate, and many Greek MSS. , 
read," The Holy Spirit ;" and to him we are inclined to ascribe it. Bp. Fell 
mentions " Christ's being conceived, proclaimed, anointed, dying, and rising, by 
the aid of God's Holy Spirit." See 1 Pe. iii. 13. So Given, Doddridge, &c. 

Ver. 15. Mediator.— -See note on Gal. iii. 20. "The Mediator of a Testa- 
ment," says Doddridge, " is a very improper expression:" he therefore trans- 
lates the word (diatheke) Covenant, as in almost all other places. So Mac- 
knight, and most other modern commentators. But Owen, Witsins, and 
Campbell, retain the term Testament. 

Ver. 16, 17. For ivhere a testament is, &c. — Doddridge, agreeable to the 
preceding remarks, renders this verse, " For where a covenant (is,) it neces- 
sarily imports the death of that by which the covenant is confirmed ;" al- 
luding to the general custom of offering sacrifices on those occasions. For 

a testament is of force after men are dead, &c— Doddridge, " A covenant 
(is) confirmed over the dead, so that it doth not avail, while he by whom it is 
confirmed liveth." Macknight translates the passage thus: " For where a 
covenant, (is,) there is a necessity that the death of the appointed (sacrifice) 
be brought in." (Compare margin.) "For a covenant is firm over dead sacri- 
fices, seeing it never hath force while the appointed sacrifice liveth." 

Our readers will perceive, that all these alterations are rendered necessary 
by a rigid adherence to the word covenant. Into the ground and reasons of 
them, or, on the other hand, the objections against them, we cannot here enter 
particularly. The former may be found in Doddridge, Macknight, and M'Lean; 
the latter in Owen, Campbell's Prelim. Dissertations, and Fraser's curious 
and elaborate notes on his late Translation of Witsius on the Creed. 

Ver. 18. Dedicated.— Chap. x. 23, the same word is rendered " consecratcA" 



HEBREWS, IX. 



601 



19 Fork when Moses had spoken every precept to 
all the people according to the law, he took the blood 
of calves and of goats, with water, and 1 scarlet wool, 
and hyssop, and sprinkled both the book, and all the 
people, 

20 Saying, This is the blood m cf the testament 
which God hath enjoined unto you. 

21 Moreover n he sprinkled likewise with plood both 
the tabernacle, and all the vessels of the ministry. 

22 And almost all things are by the law purged with 
blood ; and without shedding of blood °is no remis- 
sion. 

23 It was therefore necessary that the patterns of 
things in the heavens should be purified with these ; 
but the heavenly things themselves with better sacrifi- 
ces than these. 

24 For Christ is not entered into the holy places made 
with hands, which are the figures of the true; but in- 
to heaven itself, now to appear Pin the presence of 
God for us : 

25 Nor yet that he should offer himself often, as the 
high priest entereth into the holy place every year 
with blocd of others ; 

26 For tL »,n must he often have suffered since the 
foundation v f the world : but now once in the end of 
the world hu \ he appeared to put away sin by the 
sacrifice of himself. 

27 And as it is appointed i unto men once to die, but 
after this r the judgment : 

28 So Christ s was once offered to bear the sins of 
t many ; and unto them that look u for him shall he 
appear v the second time without sin unto w salva- 
tion. 



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4067. 

A. D. cir. 

66. 



i Ex.24.6, 
&c. 

Le.c.14 & 
16. 

1 or, purple 

m Ma.t.26.2? 

n Ex 29.12 
36. 

o Le. 17.11. 

p Ro.8.34. 

q Ge.3.19. 

r Ec.12.14. 

s 1 Pe.2.24. 
3.18. 
1 Jn.3.5. 

t Is. 53. 12. 

Mat. 26.28 

a TU.2.13. 

2Pe3.12. 



v Ac.1.11. 
Re. 1.7. 



w Is 25.9. 



The word " testament," being in italic, is supplementary. Perhaps it might 
be here better to advert again to the more frequent sense of the original term, 
namely, "covenant;" and so it seems used in verse 20. Compare note on 
verse 1. 
Ver. 19. When Moses* &c— See Exod. xxiv. 3—8. But some things are 



i 



added not there mentioned, for which he had no doubt good authority 
Scarlet lOOol.—See note on Mark xv. 17. 

Ver. 20. This is the blood, &c— Compare Mat. xxvi. 28. [Rather, covenant. 
Ver v 16, 17, may be better rendered, " For where a covenant is, there must 
necessarily be the death of that by which it is confirmed ; for a covenant is 
confirmed over dead victims, and does not avail while that by which it is con- 
firmed liveth." See on De. xxix. 12. Jos. ix. 6.]—Bagster. 

Ver. 22. Without shedding of blood.— From the indispensable and perpetual 
use of blood, under the law, as the means of purification and of pardon, Mac- 
knight infers two facts of great, importance :— 1. " That from the fall of Adam 
to the end of the world, no man will be pardoned but through Christ's having 
offered himself to God as a sacrifice for sin.— 2. That although Christ offered 
himself only once, and that at the conclusion of the Mosaic dispensation, that 
one offering is in itself so meritorious, that its influence reacheth backward to 
the beginning of the world, and forward to the end of time." 

Ver. 23. The heavenly things.— Compare Ephes. i. 20. Also this Epistle, 
chap. viii. 2; ix. 11, 24. 

Ver. 26. But now once, &c— Compare ver. 12. 

Ver. 27. After this.— Though the day of judgment must be at a great dis- 
tance from the decease of many individuals, it is the general idea, that upon 
our entrance into another world, an individual decision will take place, and 
fix the final state of each, for happiness or misery. See Eccles. xii. 7. Luke 
xv i. 22, 23. 

Ver. 28. Without sin—i. e. not as a sin-offering, as it his first coming. 
_- 



2se 



©02 



HEBREWS, X. 



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CHAP. 10. 



A CoI.iilT. 



b or, they 

■ would 

have. 



c Le.lG.34. 
d ML6.6..8. 
e Ps.40.6.8 



f or, thou 
hastjitted 



g Jn.17.19. 
h c.9.12. 
i Nu.28.3. 



i Ps.50.8.. 
13. 
Is. 1.11. 



k Col.3.1. 
1 Ps.110.1. 
m ver.l. 



CHAPTER X. 

I The weakness of the law sacrifices. 10 The sacrifice of Christ's body once 
offered, 14 for ever hath taken away sina. 19 An exhortation to hold last the 
faith, with patience and thanksgiving. 

"POR the law having a shadow a of good things to 
- 1 - come, and not the very image of the things, can 
never with those sacrifices which they offered year by 
year continually make the comers thereunto perfect. 

2 For then b would they not have ceased to be offer- 
ed? because that the worshippers once purged should 
have had no more conscience of sins. 

3 But in those sacrifices there is a remembrance 
again made of sins every c year. 

4 For it is not possible that the blood of bulb and of 
goats should take away <i sins.^ 

5 Wherefore when he cometh into the world, he saith, 
e Sacrifice and offering thou wouldest not, but a body 
f hast thou prepared me : 

6 In burnt-offerings and sacrifices for sin thou hast 
had no pleasure. 

7 Then said I, Lo, I come (in the volume of the book 
it is written of me) to do thy will, O God. 

8 Above when he said, Sacrifice and offering and 
burnt-offerings and offering for sin thou wouldest 
not, neither hadst pleasure therein; which are offered 
by the law \ 

9 Then said he, Lo, I come to do thy will, O God. 
He taketh away the first, that he may establish the 
second. 

10 By the which will we are s sanctified through the 
offering h of the body of Jesus Christ once for all. 

1 1 And every priest standeth i daily ministering and 
offering often times the same sacrifices, which can 
never J take away sins : 

12 But this man, after he had offered one sacrifice 
for sins, for ever sat k down on the right hand of God ; 

13 From henceforth expecting till liis enemies i be 
made his footstool. 

14 For by one offering he hath m perfected for ever 
them that are sanctified. 



Chap. X. Ver. 1. Thelaw having a shadoio, &c— The comparison appears 
to us to be between an outline drawing, sketched in black and white, and a 
finished painting in colours, or perhaps a finished statue. 

Ver. 4. For it is not possible. — [While the Jews themselves acknowledged, 
that "there is no expiation but by blood," common sense, as well as the 
Scriptures, must have taught them, that the blood of bulls and of goats could 
I never satisfy divine justice, nor take away guilt from the conscience. J— B. 

Ver. 5. When he cometh into the world.— These words are supposed to 

' be uttered by Messiah on his incarnation. A body hast thoti prepared. 

—Kennicott is very confident that the Hebrew once read as the Greek 
now does, " A body," &c.—Saurin has, however, a very ingenious conjecture. 
Supposing the Hebrew, in the Psalm quoted, to have originally read, ■' My ears 
hast, thou opened," or bored, (in allusion to Exod. xxi. 6,) he conceives that the 
LXX., considering that idea unintelligible in Greek, changed the allusion lo a 
custom familiar to themselves, namely, the marking the bodies of their soldiers 
and slaves, that they might claim them as their own, and therefore rendered 
the original, " My body hast thou prepared ;" meaning, Marked, according lo 
their custom. See Gal. vi. 17. Rev. xiii. 16, 17. 

Ver. 10. Once for all— i. e. once only. 

Ver. 12. For ever sat down— Namely, as a priest upon his throne. Zech. 

k ^ — = 



J 



HEBREWS, X. 



60S 



15 Whereof the Holy Ghost also is a witness to us : 
for after that he had said before, 

16 This u is the covenant that I will make with them 
after those days, saith the Lord, I will put my laws 
into their hearts, and in their minds will I write them ; 

IT 3 And their sins and iniquities will I remember no 
more. 

18 Now where remission of these is, there is no more 
offering for sin* 

19 Having therefore, brethren, p boldness to enter in- 
to the holiest i bv the blood of Jesus, 

20 By a new and living way, r which he hath 8 conse- 
crated for us, through the veil, that is to say, his flesh ; 

21 And having a high priest i over the house of God ; 

22 Let us draw near with a true heart in u full as- 
surance of faith, having our hearts sprinkled v from 
an evil conscience, and our bodies washed with puxe 
water. 

23 And let us hold fast the profession of our faith 
without wavering ; (for he w is faithful that promised ;) 

24 Let us consider one another to provoke unto love 
and to good works : 

25 Not forsaking the assembling of ourselves together, 
as the manner of some is ; but exhorting one another : 
and so much the more, as x ye see the day approach- 
ing 

26 For if y we sin wilfully after that we have received 

the knowledge of the truth, there remaineth no more 
sacrifice for sins, 

27 But a certain fearful looking for of judgment and 
fiery x indignation, which shall devour the adversaries. 



A. M. cir. 

mi. 

A. D. cir- 
63, 



u Je.3i.33, 
34. 



o Some es- 
pies have,. 
Then he 
said,Amd 
their. 

p or, liberty 

q c.9&,12. 

i Jn.r4:6. 

s or,. new 
made. 

t c.4,14.16; 

u £p.3Ll2. 

v Eze. 3S.25 

wlTh.5.24. 

i Ro.13.11. 

y Nu.15,30. 
c.6.4, &c 

% Zep.1.18. 

3.8. 



Ver. 20. He hath consecrated.— Gr. " hath new made ;" i. e. applied to a 
new use or purpose. This new way was made, not for Christ himself, but 
for us. 

Ver. 23. The profession of our faith.—' 1 The English translators, on the 
authority of one MS. only, read here faith, instead of hove,— the true reading, 
according to Mill, who is followed by Doddridge, Macknight, M'Lean, &c. 
— " The apostle, in this exhortation, refers to the confession of their hope of 
salvation through Christ, which the primitive Christians made at baptism." — 
Macknight. 

Ver. 25. Ye see the day.— Gr. " That day," with the article. Macknight 
applies this to the destruction of Jerusalem ; but as that^ day was usually 
spoken of in connexion with the day of judgment, (and often, perhaps, con- 
founded with it J that also may probably be referred to. 

Ver. 26. If we sin loilfully. — To sin wiifully, is to sin deliberately and know- 
ingly, and neither through ignorance nor fear. There remaineth no more 

sacrifice— That, is, the Jewish sacrifices being abolished, and that of Christ 
rejected, of course there remains no other. "I was lately," observed Mr. 
Gunn, " called to attend the death-bed of a young man at Hoxton. I found 
him in the greatest horror of mind : I pointed him to Jesus, the sinner's only 
friend, and to the glorious promises of the Gospel ; when, with an agonizing 
look of despair, he replied, 'Ah! sir, but I have rejected the Gospel. Some 
years since, I read Paine's Age of Reason,— it suited my corrupt taste, I im- 
bibed its principles : after this, wherever I went, I did all that lay in my power 
to hold up the Scriptures to contempt ; by this means I led others into the fa.al 
snare, and made proselytes to infidelity. Thus I rejected God, and now he 
rejects me.' I offered to pray by him, but he replied, ' Oh, no— it is all in vain 
to pray for me.' Then, with a dismal groan, he cried out, 'Paine's Age of 
Reason has ruined my soul !' and instantly expired." 

Ver. 27. Fearful looking for of judgment.— This passage describes a class 
of characters, whose lamnation is irrevocable. — As the case of these characters 
is hopeless, they cannot be punished, during ages of ages, in a way of mercy, 
or with a view to their recovery. And as to their being punished during thia 






604 



HEBREWS, X. 



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4067. 

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03. 



a De.17.2.. 
13. 

bc.52. 

c Mat.12. 
31,32. 

d De.32.35, 
36. 



e Ps.135.14. 
f I Th.2.14. 



g or, that 
ye have 
in your- 
selves ; or, 
for your- 
selves. 



h Lu. 12.33. 
i Mat.5.12. 
j Lu 21.19. 

k Hab.2.3,4 



28 He a that despised Moses' law died without mer- 
cy under two or three witnesses : 

29 Of b how much sorer punishment, suppose ye, 
shall he be thought worthy, who hath trodden under 
foot the Son of God, and hath counted the blood of 
the covenant, wherewith he was sanctified, an unholy 
thing, and hath done despite unto the Spirit c of grace? 

30 For we know him that hath said, Vengeance d be- 
longeth unto me, I will recompense, saith the Lord. 
And e again, The Lord shall judge his people. 

31 It is a fearful thing to fall into the hands of the 
living God. 

32 But call to remembrance the former days, in 
which, after ye were illuminated, ye endured a great 
fight of afflictions ; 

33 Partly, whilst ye were made a gazing-stock both 
by reproaches and afflictions; and partly, whilst ye be- 
came f companions of them that were so used. 

34 For ye had compassion of me in my bonds, and 
took joyfully the spoiling of your goods, knowing s in 
yourselves that ye have in heaven b a better and an 
enduring substance. 

35 Cast' not away therefore your confidence, which 
hath great i recompense of reward. 

36 For ye have need of J patience, that, after ye have 
done the will of God, ye might receive the promise. 

37 For k yet a little while, and he that shall come 
will come, and will not tarry. 

38 Now the just shall live by faith : but if any man 
draw back, my soul shall have no pleasure in him. 



long period, and in the end annihilated, this would be contrary to all ideas of 
punishment, which, according to the scheme of Universalists, must always have 
its foundation in mercy to the individuals punished. But do we hang the mur- 
derer out of mercy to himself? Yet is there no mercy in putting the murderer 
to death? — According to Universalists, however, this fearful looking for of 
judgment and fiery indignation, amounts to no more than what atheists and 
infidels generally prefer ; death being to them an everlasting sl°ep. See notes, 
Mat. xxv. 46. 

Ver. 28. He that despised— Doddridge, " who set at nought the law of 
Moses." See Num. xv. 30, 31. 

Ver. 29. Wherewith he was sanctified.- -This may either be referred to Christ, 
or to the apostate here described. To sanctify, is to set apart to a holy or 
sacred purpose. So Christ said—" I sanctify myself," (John xvii. 19 ;) and this 
we conceive he did, as high priest, before he entered within the veil with his 
own blood, called, in chap. xiii. 12.20." the blood of the everlasting covenant," 
and " the blood where with he sanctified che people." So Gilt and others. But 
applying the term "sanctified" to the apostate, since the Scripture frequently 
spiaks of men according to their profession, it may mean only a professed de- 
votedncss of himself to Christ; and as Bishop Hoad/y suggests, receiving the 
Sacramental cup. See 1 Co. xi. 29; 2 Peter ii. 1. An unholy thing.— Dodd- 
ridge, "common," or "unclean." See Acts x. 14, 15. And hath done de- 
spite.— Macknigh', " i isulted." 

Ver. 30. Vengeance bjforrgeth unto me, &c— Deut. xxxii. 35, 36. 

Ver. 31. It is a fearful— Doddridge, " a dreadful"— thing. 

Ver. 32. A great fight.— Macknight, " Combat ;" alluding, doubtless, to the 
public combats in the theatres of that age. 

Ver. 33. A gazing-stock.— Doddridge, " a public spectacle." 

Ver. 37. Yet a little while.— Macknight, " a very little while." See Hab. 

ii. 3. He that shall come will cowie.— Christians were taught to look for a 

second coming of Christ, as earnestly as for his incarnation ; and one of their 
descriptive characters is, that they wait for his appearing. I Thess. i. 10. 
2 Thess. iii. 5. 

Ver. 38. But if any man drato back.— Doddridge and Macknight, " Yet if 



:r~-t~ 



HEBREWS, XI. 



m 



605 



39 But we are not of them who draw back J unto 

perdition ; but of them that believe to the saving of 

the soul. 

CHAPTER XI. 

I What faith is. 6 Without faith we cannot please God. 7 The worthy fruits 
thereof in the fathers of old time. 

TVTOW faith is the a substance of things hoped for, 
■*■* the evidence of things b not seen. 

2 For by it the elders obtained a good report. 

'6 Through faith we understand c that the worlds were 
framed by the word of God, so that things which are 
seen were not made of things which do appear 

4 By faith Abel <i offered unto God a more excellent 
sacrifice than Cain, by which he obtained witness 
that he was righteous, God testifying of his gifts : and 
by it he being dead e yet speaketh'. 

5 By faith Enoch f was translated that he should not 
see death; and was not found, because God had 
translated him : for befor.- 'lis translation he had this 
testimony, that he pleased Jou. 



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1 ver.26. 



CHAP. 11. 

a or, 
ground, 
or, confi- 
dence. 

b Ro.8.24. 

25. 

c Ge.1.1. 
Ps.33.6. 

d Ge.4.4,5. 

e or, is yet 
spoken of 

f Ge.5.22,24 



he draw back." The Hebrew of Habakkuk, just referred to, reads, (ver. 4,) 
" His soul which is lifted up." Pococke contends, that the same Hebrew word 
signifies to faint, and so to fall back. But, if we may be allowed to offer a 
conjecture of our own, we conceive it to be an allusion to the attitude of pride 
and hauteur, observable as well in some animals as in our own species, namely, 
in the horse, turkey, &c; who, while they proudly raise their heads, scornfully 
draw them back. The apostates here mentioned, were evidently not so much 
influenced by fear, as by pride and presumption, (ver. 29.) They left the ranks 
of Christianity, not so much from fear, as from contempt and scorn. The 
Hebrew word ignuphel) is rendered presumed, Num. xiv. 41. 

Chap. XI. Ver. 1. The substance.— 'The Greek term, hypostasis, is well 
known in the Trinitarian controversy, as differently used for essence and for 
person ; but " in the New Testament (as remarked by MLcan) it is used only 
five times, and that only by our apostle ; in three of which it is translated 
confidence, viz. 2 Co. ix. 4 ; xi. 17. Heb. iii. 14 ; and in this place it is so 

translated in the Margin." The evidence. — The original term here used, in 

the New Testament occurs only twice ; namely, in 2 Tim. iii. 16, where it is 
translated reproof; but ; according to the judicious commentator just cited, 
ehould be rendered conviction, both there and in the passage now before us. 
So Doddridge ; but Macknight preserves the term " evidence." 

Ver. 2. The elders.— Macknight, " The ancients ;" namely, the patriarchs 
and prophets, as in the following verses. 

Ver. 3. The worlds were framed. — Literally, " the ages." The material 
world acquired this name irorn the perpetual changes to which it is subject, 
and some modern writers would confine its import to the arrangement and go- 
vernment of the world; but that the material frame itself must be included, 
is evident from the phrase, " tilings which are seen ;" also from chap. i. 2, and 
many other passages. 

Ver. 4. A more excellent sacrifice. — " It is observed by critics, that the 
[Greekl word (pleiona) signifies more in number, rather than in value. Cain 
offered the fruit of the ground, which was only the mincha, or meat-offering, 
but no proper sacrifice for sin. Gen. iv. 3." — M'Lean. The late Dr. Kenrii- 
cott farther argued from these circumstances, particularly from the word 
{pleiona) "more," that Abel offered not only f sacrifice, but also a mincha, 
that is, a meat (or rather bread) offering ; so that he by the one acknowledged 
God's providential goodness, and by the other his redeeming mercy. See 
Ken.nif.otVs Dissert, on " Cain and Abel." By it he, being dead, yet speak- 
eth.— By what? it may be asked. We reply, By his offering', by his faith, by 
his example. John Edwards explains it of his blood, which God said, " Crieth 
unto me from the ground." Gen. iv. 10. But Macknight opposes the latter 
sense, as ungramrnatical. The Margin, however, reads in the passive, " Is yet 
spoken of;" alluding to the " good report" which he " through faith received," 
as in ver. 2. 

Ver. 5. Was not found. — Namely, not on earth, being removed in his whole | 

person, soul and body, to the skies. He had this testimony— This refers to i 

Gen. v. 24, where we read, ' Enoch walked with God,' which the LXX. having 
translated that he " pleased God," is so quoted by the apostle ; and hence we [ 



l 



606 



HEBREWS, XI. 



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g Ps. 106.21, 
22. 



h Ge.6.14.. 



i or, being 
wary. 



j Ge.12.1,4, 
&c. 



k Ge.13.3, 
18. 
18.1,9. 

1 c. 12.22. 
13.14. 



mRe.21.2. 
10. 



n Ge.21.1,2. 

6 c.10.23. 

1 1 p Ge.22.17. 
'< Ro.4.17. 



q accord- 
ing to. 

r lCh.29.15. 
lPe.2.1l. 



6 But without faith it is impossible to please s him : 
for he that cometh to God must believe that he is, 
and that he is a rewarder of them that diligently seek 
him. 

7 By faith h Noah, being warned of God 6f things 
not seen as yet, i moved with fear, prepared an ark to 
the saving of his house ; by the which he condemned 
the world, and became heir of the righteousness which 
is by faith. 

8 By faith J Abraham, when he was call ed to go out 
into a place which he should after receive for an in- 
heritance, obeyed; and he went out, not knowing 
whither he went. 

9 By faith he sojourned in the land of promise, as in, 
a strange country, k dwelling in tabernacles with Isaac 
and Jacob, the heirs with him of the same promise: 

10 For he looked for a city i which hath foundations, 
whose m builder and maker is God. 

11 Through faith also Sara "herself received strength 
to conceive seed, and was delivered of a child, when 
she was past age, because she judged him faithful 
who had promised. 

12 Therefore sprang there even of one, and him as 
good as dead, p so many as the stars of the sky in mul- 
titude, and as the sand which is by the sea shore in- 
numerable. 

13 These all died sin faith, not having received the 
promises, but having seen them afar off, and were 
persuaded of them, and embraced them, and r confess- 
ed that they were strangers and pilgrims on the earth. 

14 For they that say such things declare plainly that 
they seek a country. 

15 And truly, if they had been mindful of that coun- 
try from whence they came out, they might have had 
opportunity to have returned. 



I- 



infer, that loalking with God, implies a state of favour and friendship with 
him. v 

Ver. 7. Of things not seen as yet.— Namely, the flood. Moved toithfear. 

— Macknight, "A religious fear." Heir of the righteousness ivhich is by 

faith.— See Rom. iii. 21, 22 ; iv. 13. Phil. iii. 9. 

Ver. 9. In tabernacles— i. e. tents— loith Isaac and Jacob. — Doddridge ob- 
serves, that Jacob was born 15 years before Abraham died. 

Ver. 10. Builder and maker.— (Gv. demiourgos.) Doddridge, "Former." 
Macknight, " Ruler." 

Ver. 12. As good as dead.—Gv. " dead as to these things ;" i. e. as to having 

children. As the stars of the sky in multitude.- — To be able to enumerate 

the stars, the Psalmist speaks of as the peculiar prerogative of God. Ps. 
cxlvii. 4. 

Ver. 13. Died in faith.— Gr. " according to faith." And were persuaded 

of them. — These words are omitted in many MSS., and in all the ancient ver- 
sions and commentators. Embraced them. — This is supposed to )e an al- 
lusion to persons on a voyage, who when they descry at a distance their 
wished-for port, hail it with the most joyful shouts. 
" Lo ! Italy appears, Achates cries ; 
And Italy ! with shouts the crowd replies."— Pitt's Virgil. 

Ver. 14. They seek a country. —The original word, (patrida,) as Doddridge 
remarks, " is very emphatical : it signifies, as it were, a native country in 
which their father dwelt, as opposed to that in which they were pilgrims and 
strangers." 

Ver. 15. Opportunity to have returned— \t is cal< ulaled that there were 
full 200 years between the call of Abiaharn and the death of Isaac, during 
which there were, doubtless, many opportunities of return. 



J 



HEBREWS, XL 



607 



16 But now they desire a better country, that is, a 
heavenly : wherefore God is not ashamed to be called 
their s God : for he hath prepared for them a t city. 

17 By faith Abraham, when u he was tried, offered up 
Isaac : and he that had received the promises offered 
up his only begotten son } 

18 v Of whom it was said, w That in Isaac shall thy 
seed be called : 

19 Accounting that God was able to raise him up. 
e~ .,n from the dead; from whence also he received 
him in a figure. 

20 By faith Isaac * blessed Jacob and Esau concern- 
ing things to come. 

21 By faith Jacob, when he was a dyin^, blessed 
J both the sons of Joseph ; and worshipped, leaning 
z upon the top of his staff. 

22 By faith a Joseph, when he died, b made mention 
of the departing of the children of Israel; and gave 
commandment concerning his bones. 

23 By faith Moses, when he was born, was hid 
c three months of his parents, because they saw he 
was a proper child ; and they were not afraid of the 
king's <* commandment. 

24 By faith e Moses, when he was come to years, 
refused to be called the son of Pharaoh's daughter ; 

25 Choosing f rather to suffer affliction with the peo- 
ple of God, than to enjoy the pleasures of sin for a 
season ; 



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s Ex.3.6,L5. 

k ver.10. 

u Ge.22.1, 
&c. 
Ja.2.21. 

v or, To. 

w Ge.21.12. 

x Ge.27.27.. 

40. 

y Ge.48.5.. 
20. 

z Ge.47.31. 

a Ge.50.24, 
25. 

b or, re- 

w.mbered 

c Ex.2.2. 

d Ex.1.16, 
22. 

e Ex.2. 10, 
11. 

f Ps.84.10. 



Ver. 17. Offered up.— Though Isaac was not slain, Abraham stretched forth 
his hand, and took the knife to slay him, as he certainly would have done, if 
he had not been restrained ; and, as we conceive, in the full persuasion of his 
being raised immediately from the dead. In speaking of the nature and ex- 
tent of Abraham's trial, the pious Mr. Henry pithily observes, that he was 
called — " As a father, to cutoff his own family— as a believer, to cancel the 
divine promises — as a type, to frustrate Christ's advent — as a minister, to cut 
off the church at a blow — and, as a philanthropist, to destroy all mankind. 
Such, however, were the appearances which must have presented themselves 
to his imagination." 

Ver. 18. Of— Doddridge, " concerning"— whom. 

Ver. 19. In a figure.— Gr. a parable. On this circumstance, Preb. Towns- 
end remarks—" The sacrifice of Isaac by his father was so evidently typical 
of the sacrifice of Christ, that there can be no doubt of the design to be an- 
swered by this otherwise mysterious event. On the very spot where Christ 
was afterwards crucified, Abraham is commanded to slay his son. It is need- 
less to recapitulate the coincidences between the sacrifice of Isaac and of 
Christ ; they are to be found in every commentary. That the meaning of the 
whole of the circumstances of this mystical sacrifice of his son, was revealed 
to Abraham — that he learned from them, that the promised Messiah should 
in like manner bear the* wood of the cross, and die for mankind; and that 
Abraham, in obeying the divine command, rejoiced to see the day of Christ, 
and (that] he then saw it, and was glad, is weil argued by Bp. Warburton." 
— Toionsend'sQld. Test. Arr. 

Ver. 22. Joseph, when he died.— Doddridge, "When dying." Macknight, 
" When ending;" namely, his life. 

Ver. 23. A proper child.— Macknight, " beautiful." [The beauty of Moses 
is expressly mentioned by Josephus, who introduces Pharaoh's daughter call- 
ing him "a child divine inform;" Philo also says, that, " at his birth, he 
had a more elegant and beautiful appearanee, than denoted an ordinary per- 
son ;" and it appears from Justin, that the fame of his beauty had spread 

among the heathen.] — Bagster. Not afraid— i. e. not so intimidated as to 

drown the child, as commanded. Exod. i. 22. 

Ver. 24. Come to years— l e. to a mature age. The original literally reads, 
" grown great." It appears from Acts xii. 23, that Moses was now forty years 
of age. 




HEBREWS, XI. 



Ti 



g or, /or. 

h c.13.13. 

i c.10.35. 

j Ex.10.28, 
29. 
12.31. 

k lTi.1.17. 

1 Ex.12.21, 
&c. 

m Ex. 14.22, 
29. 

n Jos. 6. 12.. 
20. 

o Jos. 6.23. 
Ja.2.25. 

p or, were 
disobedi- 
ent. 

q Jos. 2.4, 
&c. 

r Ju.c.6&7. 

s Ju.4.6,&c. 

t Ju.c.l5& 
16. 

u Ja.11.32, 
&c. 

v 1 Sa.17. 
45, &e. 

wlSa7.9, 
&c. 

x Ga.3.16. 

y Da.6.22. 

z Da. 3.25. 

a lKi.19.3. 
2Ki.6.16. 

b 1 Ki.17.22. 
2KL4.35, 
36. 

c Ac. 4. 19. 

d Ge.39.20. 

e Je.20.2. 

f Ac. 7. 59. 

g or, fore- 
seen. 

h Re.6.11. 



26 Esteeming the reproach s of h Christ greater riches 
than the treasures in Egypt : for he had respect unto 
the recompense > of the reward. 

27 By faith he forsook Egypt, not fearing J the wrath 
of the king : for he endured, as seeing him k who is ! 
invisible. 

28 Through faith he kept the lpassover, and the 
sprinkling of blood, lest he that destroyed the first-born 
should touch them. 

29 By faith thev passed m through the Red sea as by !| 
dry land : which the Egyptians assaying to do were \\ 
drowned. | 

30 By faith the walls of Jericho n fell down, after they { 
were compassed about seven days. 

31 By faith the harlot Rahab ° perished not with 
them that p believed not, when she had received the 
spies q with peace. 

32 And what shall I rr :>re say? for the time would 
fail me to tell of r Gedeo^, and o/"*Barak, and oft Sam- 
son, ando/ u Jephthae; qf v David also, and w Samuel, 
and of the prophets : 

33 Who through faith subdued kingdoms, wrought 
righteousness, obtained x promises, stopped the mouths 
of y lions, 

34 Quenched the violence of z fire, escaped a the edge 
of the sword, out of weakness were made strong, wax- 
ed valiant in fight, turned to flight the armies of the 
aliens. 

35 Women b received their dead raised to life again : 
and others were tortured, not accepting c deliverance ; 
that they might obtain a better resurrection : 

36 And others had trial of cruel mockings and scourg- 
ings, yea, moreover of d bonds and e imprisonment : 

37 They were f stoned, they were sawn asunder, 
were tempted, were slain with the sword : they wan- 
dered about in sheep-skins and goat- skins; being des- 
titute, afflicted, tormented; 

33 (Of whom the world was not worthy :) they wan- 
dered in deserts, and in mountains, and in dens and 
caves of the earth. / 

39 And these all, having obtained a good report 
through faith, received not the promise : 

40 God having 2 provided some better thing for us, 
J that they without i>us should not be made perfect. 



Vor. 26. Reproach of Christ— That is, on account of their expectation of 

it a Messiah. For he had respect, &c.— Doddridge, " For lie directed his 

') regards to the recompense of reward." That reward could not be temporal, 
•) and must therefore be the everlasting reward. See ver. 10, 14, 16. 
Ver. 27. By faith he forsook— Doddridge, "left." 
Ver. 29. As by— Doddridge, "on"— dry land. 

Ver. 35. Women received their dead,— As in the case of the widow of Za- 
rephath, and the Shunamite. Others roere tortured.— Macknight, "beat- 
en." The term probably refers to the cruel practice of the bastinado, still 
practised in the East. A better resurrection— i. e. a resurrection to a bet- 
ter life. 

Ver. 37. They wandered about in sheep- skins, Sic. — Clement of Rome, in 
his first Epistle to the Corinthians, § 17, alludes to the same circumstance. 
" Let us be imitators of those who wc.it about, in goat-skins ami sheep-skin3, 
preaching the coming of Christ. We mean Eliias, Eliseus, and Ezekiel, the 
prophets." See 2 Kings i. 9. Zech. xiii. 4. 



-=£ 






HEBREWS, XII. 



609 



CHAPTER XII. 
1 An exhortation to constant faith, patience, and godliness. 22 A commenda- 
tion of the new testament above the old. 

"VT THEREFORE seeing we also are compassed about 
* / with so great a cloud of witnesses, let us lay 
aside a every weight, and the sin which doth so easily 
beset lis, and let us run with patience the race that is 
set before us, 

2 Looking unto J<esus the b author and finisher of 
our faith; who for the c joy that was set before him 
endured the cross, despising the shame, and is set 
down at the right hand of the throne of God. 

3 For consider him that endured such contradiction 
of sinners against himself, lest ye be wearied and 
faint in your minds. 

4 Ye have not yet resisted unto blood, striving 
against sin. 

5 And ye have forgotten the exhortation d which 
speaketh unto you as unto children, My son, despise 
not thou the chastening of the Lord, nor faint when 
thou art rebuked of him : 

6 For e whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth. 

7 If ye endure chastening, God dealeth with you as 
with sons; for fwliat son is he whom the father 
chasteneth not? 

8 But if ye be without chastisement, whereof all are 
partakers, then are ye bastards, and not sons. 

9 Furthermore we have had fathers of our flesh 
which corrected us, and we gave them reverence : shall 
we not much rather be in subjection unto the s Father 
of spirits, and live ? 

10 For they verily for a few days chastened us h after 
their own pleasure ; but he for our profit, that we might 
be partakers of his holiness. 



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CHAP. 12. 



a2Co.7.1. 



b or, begin- 
ner. 



c Lu.24.26. 



d Pr.3.11 12 



e Re.3.19. 



f Pr.13.24. 



s Nu.16.22. 



27.16. 



h or, as 

seemed 
good, or, 
meet, to 
them. 



Chap. XII. Ver. 1. Wherefore, seeing roe also.— Doddridge, " Being there- 
fore encompassed." A cloud of witnesses. — The application of this meta- 
phor to a multitude of persons, may be seen in Isa. lx. 8. So easily beset 

us. — Literally, says Macknight, " which stands conveniently around us"— the 
sin adapted to our circumstances and situation ; or, as others explain it, our 

constitutional sin, that to which our corrupt nature is most prone. Run 

xoith patience.— Macknight, " with perseverance ;" which is doubtless the 
true meaning, if not an exact translation. 

Ver. 2. The author.— Doddridge, "leader." Macknight, "Captain and 
perfecter of the faith." Here it has relation to a race, and may therefore be 
well explained of Christ, as our example, having gone before.— — And finish- 
er— Or completer. This is thought by some critics to refer to the judge who 

presided over the games, and distributed the rewards. For the joy that was 

set before him.— See Phil. ii. 8, 9. 

Ver. 3. Consider. — Macknight, " attentively consider " 

Ver. 4. Resisted unto blood. — An allusion to those pugilists who practised 
in a sort of doves. They had not yet endured martyrdom. 

Ver. 5. Which speaketh unto you. — Macknight, " which reasoneth with 
you." My son, &c— See Prov. hi. 11, 12. 

Ver. 6. Whom the Lord loveth.— Of the advantages of affliction to the mind, 
the following anecdote affords a fine illustration : — The late Rev. Mr. Cecil, 
when at College, was much tried with the ridicule and reproaches of some 
profane and profligate youn? men. Thus exercised, he was one day walking 
in the physic-garden, where he observed a very fine pomegranate tree, cut al- 
most through the stem, near the root. On asking the gardener the reason of 
this, " Sir, (said he) this tree used to shoot so strong, that it bore nothing but 
leaves. I was therefore obliged to cut it in this manner ; and when it was al- 
most cut through, then it began to bear plenty of fruit." 



610 



HEBREWS, XII. 



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6.5. 

i Is. 32. 17. 
Jsi.3. 18. 

j Is.35.3. 

k or, even. 

Pr. 4.26,27 

ruGa.6.1. 

B Ps.31.14. 

c Mat. 5. 8. 
£p.5.5. 

p 2Pe.l.lO. 

q or, fall 
from. 

r De.29.18. 

• lCo.6.13, 

18. 

t Ge.25.33. 

a Ge.Z7.34.. 

33. 

v or, way to 
change 
his mind. 

w Ex.19. 12 
..19. 

x Ex.20.13, 
19. 

y Ex.19.13, 
16. 



11 Now no chastening for the present seemeth to be 
joyous, but grievous : nevertheless afterward it yield- 
eth the peaceable fruit i of righteousness unto them 
which are exercised thereby. 

12 Wherefore lift Jup the hands which hang down, 
and the feeble knees; 

13 And make k straight i paths for your feet, lest that 
which is lame be turned out of the way ; but m let it 
rather be healed. 

14 Follow peace n with all men, and holiness, with- 
out ° which no man shall see the Lord : 

15 Looking diligently p lest any man c « fail of the grace ! 
of God ; lest any r root of bitterness springing up I 
trouble you, and thereby many be defiled ; 

16 Lest there be any 8 fornicator, or profane person, 
as Esau, who t for one morsel of meat sold his birth- 
right. 

17 For ye know how that afterward, when u he 
would have inherited the blessing, he was rejected : 
for he found no v place of repentance, though he sought 
it carefully with tears. 

18 For ye are not come unto y the mount that. might 
be touched, and that burned with fire r nor unto black- 
ness, and darkness, and tempest, 

19 And the sound of a trumpet, and the voice of 
words; which x voice they that heard entreated that 
the word should not be spoken to them any more : 

20 (For they could not endure that which was com- 
manded, And y if so much as a beast touch the moun- 
tain, it shall be stoned, or thrust through with a 
dart : 

21 And so terrible was the sight, that Moses said, I ex- 
ceedingly fear and quake :) 

Ver. 12. Lift up the hands, &c— " The exhortation (Dr. Oioen remarks) is 
applied to such parts of the body as were employed in athletic exercises." 
Under fatigue, the hands would hang down, and the knees tremble. 

Ver. 14. Folloio peace.— See 1 Pet. iii. 11. 

Ver. 15. Root of bitterness.— Doddridge says, " The Hebrew word pro- 
perly signifies an infectious plant, which taints other vegetables that grow near 
it." Compare Acts viii. 23. 

Ver. 16. As Esau.— Esau is called a profane person, because he slighted the- 
birth-right, as not considering its relation to the Messiah ; nor, indeed, believ- 
ing in the promise.' See Gen. xxv. 29. One morsel of meat.— Doddridge 

and Macknight, " One meal." 

Ver. 17. Noplace for repentance.— Margin, " No way to change his mind ;" 

i. e. Isaac's. Though he sought it carefully— Macknight, "Though he 

earnestly sought [the blessing"]— with tears. We perfectly agree wifcft Dodd- 
ridge, that " The meaning of this undoubtedly is not, that he would have re- 
pented and could not; but that there was no room for his repentance— it 
would not be regarded ; or : in other words, that his father's mind could not be 
changed." The account of Moses fully justifies this interpretation. " Esau en- 
treated Isaac— Bless me, even me also, O my father ! and he lift up his voice 
and wept." Gen. xxv. 38 ; compare verse 34. 

Ver. 18. That might be touched.— Doddridge, " That was the object of 
touch." Macknight, "a tangible [i.e. a material! mountain." Compare 
ver. 20. 

Ver. 20. Or thrust through with a dart.— These words are wanting in many 
ancient MSS. and versions ; and are therefore rejected by Mill, Wetstein, and 
Griesbach. They are taken from Exod. xix. 13. 

Ver. 21. Moses said, I exceedingly fear, &c— These words are not on re- 
cord except here : but M'Lean thinks they may be alluded to, in Exod. xix. 19 
They might be handed down by tradition to the time of Paul, or communi 
cated to him by inspiration. 

._. — — ■ — *.». ■£ 



J 



f 



-i\ 



HEBREWS, XIII. 



611 



22 But ye are come unto mount Sion, and unto the 
city z of the living God, the heavenly Jerusalem, and 
to an innumerable company of a angels, 

23 To the general assembly and church of the b first- 
born, which are c written din heaven, and to God the 
e Judge of all, and to the spirits of just men f made 
perfect, 

24 And to Jesus the mediator s of the new b covenant, 
and to the blood i of sprinkling, that speaketh better 
things than that of ) Abel. 

25 See that ye refuse not him that speaketh. For if 
they escaped not who refused him that spake on earth, 
much more* shall not we escape, if we turn away from 
him that speaketh from heaven : 

26 Whose voice then shook the earth : but now he 
hath promised, saying, k Yet once more I shake not 
the earth only, but also heaven. 

27 And this word, Yet once more, signifieth the re- 
moving of those things that i are shaken, as of things 
that are made, that those things which cannot be 
shaken may remain. 

28 Wherefore we receiving a kingdom which cannot 
be moved, let us m have grace, whereby we may serve 
God acceptably with reverence and godly fear: 

29 For n our God is a consuming fire. 

CHAPTER XIII. 

1 Divers admonitions, as to charity, 4 to honest life, 5 to avoid covetousness, 
7 to regtird God's preachers, 9 to take heed of strange doctrines, 10 to confess 
Christ, 16 to give alms, 17 to obey governors, 18 to pray for the apostle. 
20 The conclusion. 

LET brotherly a love continue. 
2 Be not forgetful to entertain strangers : for there- 
by some b have entertained angels unawares. 

3 Remember them that are in c bonds, as bound with 
them; and them which suffer adversity, as being 
yourselves also in the body. 

4 Marriage d is honourable in all, and the bed unde- 
fined : but e whoremongers and adulterers God will 
judge. 

5 Let your conversation be without covetousness ; 



H 



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z Re. 3. 12. 

a Ps.6S.17. 

b Re. 14.4. 

c or, enroll' \, 
ed. 

d Ln. 19.20. 

e Ge.lS.25. 

f 1 Co. 15. 
49,54. 

g c.8.6. 

h or, testa- 
ment. 

i Ex. 24.8. 

j Ge.4.10. 

k Hag. 2. 6. 

1 or, may 
be. 

m holdfast. 
n De.4.24. 



CHAP. 13. 

a I Pe.1.22. 
1 Jn.4.7, 
20. 

bGe.18.3- 
19.2. 

c Mat. 25.36 

d Pr.5.15.. 
23. 

e I Co.6.9. 
Re.22.15. 



Ver. 22. Mount Sion. — This formed part of Jerusalem, whereon was built 
the city and tower of David. 

Ver. 23. To the general assembly.— This term was used by the Greeks, 
generally, in reference to some grand festival occasion, such as the Olympic 
games. See Doddridge. 

Ver. 24. New covenant— See chap. viii. 6 ; ix. 15. Than that of Abel. 

— This is by many referred to the blood of Abel's sacrifice ;, but by others (as 
Doddridge) to his own blood, as shed by Cain. See Gen. iv. 10. 

Ver. 25. See that ye refuse not, &c— Compare chap. ii. 1—3. Him that 

spake— Doddridge, that delivered oracles"— on earth— namely, Moses. 

Ver. 27. Things that are shaken.— The things that were shaken, according 
to both Owen and Doddridge, intend the Mosaic economy ; the things that 
cannot be shaken, the Christian dispensation. 

Chap. XIII. Ver. 2. Be not forgetful to entertain strangers.— Lardner, 
" Be not unmindful of hospitality." 

Ver. 3. Yourselves also in the body—i. e. liable to the same adversity. 

Ver. 4. Marriage is honourable, &c.—Macknight, " Let marriage (be) 
honourable among all, and the bed unpolluted." For fornicators, dec- 
See Vulgate, and two ancient MSS 

Ver. 5. Without covetousness.— Macknight, " without the love of money." 
See I Tim. vi. 9, 10. 1 will never leave thee, tec—McLean remarks, that 



612 



HEBREWS, XIII. 



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A. D. cir. 

63 

f Mtit.6.25, 
34. 

g Ge.28.15. 
De.31.6,8. 
1 Ch.28.20 

L Ps.27.1. 

Jj i cr, are the 
J • guides. 

j c.8.12. 

k Ie.1.4. 
1 Un.4.1. 

mLe.16.27. 

n Jn.19.17, 
13. 

o Ac.5.41. 

p Mi.2.10. 

q Ep.5.20. 

r Ho.14.2. 

6 confess- 
ing. 

t Ro 12.13. 

xx Phi.4.18. 

v lTh.5.12, 
13. 

w or, guide. 

x Eze.3.17. 



and be content f with such things as ye have : for he 
hath said, s I will never leave thee, nor forsake thee. 

6 So that we may boldly say, h The Lord is my helper, 
and I will not fear what man shall do unto me. 

7 Remember them which i have the rule over you, 
who have spoken unto you the word of God : whose 
faith j follow, considering the end of their conversa- 
tion ': 

8 Jesus Christ the same k yesterdav, and to-day, and 
for ever. 

9 Be i not carried about with divers and strange doc- 
trines. For it is a good thing that the heart be esta- 
blished with grace; not with meats, which have not 
profited them that have been occupied therein. 

10 We have an altar, whereof they have no right to 
eat which serve the tabernacle. 

11 For the bodies of those beasts, whose blood is 
brought into the sanctuary by the high priest for sin, 
are burned m without the camp. 

12 Wherefore Jesus also, that he might sanctify the 
people with his own blood, suffered without r the 
gate. 

13 Let us go forth therefore unto him without the 
camp, bearing ° his reproach. 

14 For here p have we no continuing city, hut we seek 
one to come. 

15 By him Q therefore let us offer the sacrifice of praise 
to God continually, that is, the fruit r of our lips 
s giving thanks to his name. 

16 But to do good and to t communicate forget not : 
for with such u sacrifices God is well pleased. 

17 Obey v them that w have the rule over you, and 
submit yourselves: for they watch x for your souls, 
as they that must give account, that they may do it 
with joy, and not with grief: for that is unprofitable 
for you. 



this sentence contains no less than five negatives ; but not so the original pas- 
sage, Joshua i. 5. The Greek is very emphatical, and thus literally rendered 
by Doddridge : — " I will not— I will not leave thee ; I will never, never, never 
forsake thee." A promise originally given to Joshua on the death of Moses, 
and here applied to all the servants of the true God. 

Ver. 8. Jesus Christ, the same.— Dr. P. Smith says, " There is nothing then, 
in the argument, to bar our understanding the passage, as referring primarily 
to the person of Christ, and in the phraseology there is a reason, which is, I 
think, of weight sufficient to be decisive. This is the adoption of the same 
phrase which, at the commencement of the Epistle, had been employed to ex- 
press the absolute unchangeableness of God: 'Thou art the same,' &c. 
Heb i. 12." Dr. J. Owen (in loc.) considers the phrase, " yesterday, to-day, 
and for ever," as analogous to Rev. i. 4 — " He who is, and was, and is to 
come." 

Ver. 9. Be not carried— (MacJcnight, " tossed")— about.— The allusion 
seems to be to a vessel in a gale. 

Ver. 12. Without the gate. — Calvary was certainly without the walls in our 
Lord's time, though it has been long since included, unless there be a mistake 
as to its situation, which some travellers suspect. 

Ver. 15. The fruit of our lips.—Estius thinks that our praises may be 
justly called the fruit of our lies, even as the good works of a virtuous woman 
are called the fruit of her hands. Prov. xxxi. 31. 



Ver. 17. That have the rule.— Doddridge, "who preside. 



■Watch for 



your souls. — Chrysostom says he never read these words without trembling, 
though he was certainly an active and zealous pastor, often preaching several 
times a day. 



HEBREWS, XIII. 



613 1; 



18 Pray for us: for we trust we have a good y con- 
science, in all things willing to live honestly. 

19 But I beseech you the rather to do this, that I may 
be restored to you the sooner. 

20 Now the God z of peace, a that brought again from 
the dead our Lord Jesus, that great b Shepherd of 
the sheep, c through! the blood of the everlasting 
d covenant, 

21 Make you perfec/ e in every good work to do his 
will, f working s in you that which is well-pleasing in 
his sight, through Jesus Christ ; to whom be glory for 
ever and ever. Amen. 

22 And I beseech you, brethren, suffer the word of 
exhortation : for I have written a letter unto you in 
few words. 

23 Knowyethat our brother h Timothy is set at liber- 
ty; with whom, if he come shortly, I will see you. 

24 Salute all them that have the rule over you, and 
all the saints. They of Italy salute you. 

25 Grace be with you all. Amen. 

IT Written to the Hebrews from Italy by Timothy. 



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z 1 Th.5.23. 
a lPe.1.21. 

b Eze.3-: 23 

c Zec.9._l. 

d or, testa- 
ment. 

e 1 Pe.5.10. 
f or, doing. 



g Phi. 2. 13. 



hlTi.16.12. 
2Ti.l.8. 
Re.7.14. 



Ver. 18. We trust— Doddridge and Macknight, "We are confident that" 
— we have a good conscience, in all things willing to live honestly.— Dodd- 
ridge, " Determined in all things to behave honourably." Greek, " well." 
See 2 Cor. i. 12. 

Ver. 19. Restored to you the sooner.— Doddridge, " quickly." 

Ver. 2£. Blood of the covenant.— There is much doubt among commentators, 
whether the words "through the blood of the everlasting covenant," should 
be connected with the preceding clause, as implying that it was through the 
blood of the covenant that Christ became our shepherd ; or that, through the 
merit of that blood he was raised from the dead, it being impossible that he 
should be " holden of death any longer ;" (see Acts ii. 24 ;;or, 3dly, whether it 
was through his atoning blood, that the apostle implored tor the believing He- 
brews the blessings following (ver. 21 ;) all which senses are admissible and 
true. 

Ver. 21. Make you perfect.— " The same word is translated prepared, 
chap. x. 5 ; framed, chap* xi 3 ; fitted, Rom. ix. 22 ; restored, Gal. vi. 1 ; 
perfectly joined, 1 Cor. i. 10. It signifies to set things to rights, and reduce 

them to their proper state."- -M'Lean. Working in you.— "It is plain, 

from tins and other passages of Scripture, (says M'Lean,) that God worketh 
in his people every good work that is well pleasing in his sight ; and that, not 
only in the conversion of a sinner, but in all the growth and improvement of a 
Christian in the spiritual life. It is he that enlightens the eyes of their un- 
derstanding, (Ephcs. i. 17, 18 ;) that enlarges their views of the love of Christ, 
(Ephes. iii. 16 — 19 ;) that worketh in them both to will and to do, (Phil. ii. 13.) 
The holy tempers, and spiritual affections of the soul, are the fruits of the 
Spirit. (Gal. v. 22,23.) But then, 2dly, He works in us, as rational creatures, 
by means of the revelation he hath given us, enlightening our judgments — 
strengthening our faith — moving our wills by its motives, and so influencing 
our obedience. The Spirit, therefore, does not work upon us abstractedly 
from the word ; but in and by it, making it to produce its effects. 3dly, God's 
working in us that which is well pleasing in his sight, does not supersede our 
activity or make us passive : on the contrary, it is an exciting of us both to 
will and to do. 4thly, That as God works in his people that which is well 
pleasing in his sight, so we should apply to him for his Spirit, depend upon 
his assistance in every thing he requires, and give him all the glory — 'Not I, 
but t':ie grace of God which was with me.' Lastly, we should look for accept- 
ance only through the merits and mediation of Christ, even in such things 
as we do agreeable to his will ; for they are well pleasing in his sight only 

through Jesus Christ; to whom be glory for ever and ever. Amen." To 

whom be glory. — Compare 2 Peter iii. 18. Rev. v. 12, 13. 

Ver. 22 In few locrds— Macknight, " briefly." This must be understood 
in reference to the great variety of matter, for it is far from being one of the 
shortest of his Epistles. But this Epistle is, as Owen expresses it, "A brief 
compendium of the doctrine of the law and the gospel." 

Ver. 23. With whom.— Timothy was Paul's perpetual companion in all 



614 HEBREWS. 



his travels, except when he sent him on any special work for the church.— 
Owen. 

Postscript— -Written to the Hebrews* from Italy, by Timothy. Dr. J. Owen 
says, " This is partly untrue— as that it was sent by Timothy ; being ex- 
pressly contrary to what the apostle speaks concerning him immediately he- 
lore (ver. 23.) But these subscriptions have been sufficiently proved, by 
many, to be spurious; being the additions of some unskilful transcribers in 
alter ages." See also P. S. at the end of 1 Corinthians. 

CONCLUDING REMARKS ON HEBREWS. 

[The Epistle to the Hebrews, observes Dr. Hales, is a masterly supple- 
ment to the Epistles to the Romans and Galatians, and also a luminous com- 
mentary on them ; showing that all the legal dispensation was originally do- 
signed to be superseded by the new and better covenant of the Christian dis- 
pensation, in a connected chain of argument, evincing the profoundest know- 
ledge of both. The internal excellence of this epistle, as connecting the Old 
Testament and the New in the most convincing and instructive manner, and 
elucidating both more fully than any other Epistle, or perhaps than all of 
them, places its divine inspiration beyond all doubt. We here find the great 
doctrines which are set lorth in other parts of the New Testament, stated, 
proved, and applied to practical purposes in the most impressive manner. 
Hence this Epistle, as Dr. A. Clarke remarks, is by far the most important 
and useful of all the apostolic writings : all the doctrines of the Gospel are, in 
it, embodied, illustrated, and enforced in a manner the most lucid, by refer- 
ences and examples the most striking and illustrious, and by arguments the 
most cogent and convincing. It is an epitome of the dispensations of God to 
man, from the foundation of the world to the advent of Christ. It is not only 
the sum of the Gospel, but the sum and completion of the Law, of which it is 
also a most beautiful and luminous comment. Without this, the law of Mo- 
ses had never been fully understood, nor God's design in giving it clearly appre- 
hended. With this, all is clear and plain ; and the ways of God with man ren- 
dered consistent and harmonious. The Apostle appears to have taken a por- 
tion of one of his own Epistles for his text,—" Christ is the end of the law for 
righteousness to them that believe;" and has most amply and impressively 
demonstrated his proposition. All the rites, ceremonies, and sacrifices of the 
Mosaic institution, are shown to have had Christ for their object and end; 
and to have had neither intention nor meaning but in reference to Him ; yea, 
as a system to be without substance, as a law to be without reason, and its 
enactments to be both impossible and absurd, if taken out of this reference 
and connexion. Never were premises more clearly stated ; never was an ar- 
gument handled in a more masterly manner ; and never was a conclusion 
more legitimately and satisfactorily brought forth. The matter is every where / 
the most interesting ; the manner is throughout the most engaging ; and the 
language is most beautifully adapted to the whole,— every where appropriate, 
always nervous and energetic, dignified as is the subject, pure and elegant as 
that of the most accomplished Grecian orators, and harmonious and diversified 
as the music of the spheres. So many are the beauties, so great the excel 
lency, so instructive the matter, so pleasing the manner, and so exceedingly 
interesting the whole, that it may be read a hundred times over without per- 
ceiving any thing of sameness, and with new and increased information at 
each reading. This latter is an excellency which belongs to the whole reve- 
lation of God ; but to no part of it in such a peculiar and supereminent man- 
ner, as to the Epistle to the Hebrews. That it was written to Jews, naturally 
such, the whole structure of the Epistle proves. Had it been written to the 
Gentiles, not one in ten thousand of them would have comprehended the ar- 
gument, because unacquainted with the Jewish system, the knowledge of 
which the writer every where supposes. He who is well acquainted with the 
Mosaic law, sits down to the study of this Epistle with double advantage ; 
and he who knows the traditions of the Elders, and theTatmudic illustrations 
of the written and pretended oral law of the Jews, is still more likely to enter 
into, and comprehend, the Apostle's meaning. No man has adopted a more 
likely way of explaining its phraseology than Schoetgen. who has traced its 
pecular diction to Jewish sources; and, according to him, tne oroposition of 
the whole Epistle is this : jesus of nazareth is the true god. And, 
in order to convince the Jews of the truth of this proposition, the Apostle 
urges but three arguments :— 1. Christ is superior to the angels. 2. He is supe- 
rior to Moses. 3. He is superior to Aaron. These arguments would appear 
more distinctly, were it not for the improper division of the chapters ; in con- 
sequence of which, that one excellency of the Apostle's is not. noticed— hi3 
application of every argument, and the strong exhortation founded upon it. 
Schoetgen has very properly remarked, that commentators have greatly mis- 
understood the Apostle's meaning through their unacquaintance with the Jew- 



HEBREWS. 615 



iah writings, and their peculiar phraseology, to which the Apostle is continu- 
ally referring, and of which he makes incessant use. He also supposes, al- 
lowing for _the immediate and direct inspiration of the Apostle, that he had 
in view this remarkabte saying of the Rabbins on Isaiah lii. 13, — " Behold my 
servant shall deal prudently, he shall be exalted and extolled, and be very 
high." Rabbi Tanchum, quoting Yalkut Simeoni, (p. ii. fbl. 53,) says, 
" This is the king Messiah, who shall be greatly extolled and elevated : He 
shall be elevated above Abraham ; shall be more eminent than Moses ; and 
be more exalted than the ministering angels." Or, as it is expressed in Yal- 
kut Kadosh, (fbl. 144,) "The Messiah is greater than the patriarchs, than 
Moses, and than the ministering angels." These sayings the Apostle shows 
to have been fulfilled in our Messiah ; and as he dwells on the superiority of 
our Lord to all these illustrious persons, because they were at the very top 
of all comparisons among the Jews ; He, according to their opinion, who 
was greater than all these, must be greater than all created beings. This is 
the point which the Apostle undertakes to prove, in order to show the God- 
head of Christ ; and therefore, if we find him proving that Jesus was greater 
than the patriarchs, greater than Aaron, greater than Moses, and greater than 
the angels, he must be understood to mean, according to the Jewish phrase- 
ology, that Jesus is an uncreated being, infinitely greater than all others whe- 
ther earthly or heavenly. For, as they allowed the greatest eminence next to 
God, to angelic beings, the Apostle concludes, " That He who is greater than 
the angels is truly God : but Christ is greater than the angels : therefore Christ 
is truly God." Nothing can be clearer than that this is the Apostle's grand 
argument ; and the proofs and illustrations of it meet the reader in almost 
every verse.]— Bagster. 



The general epistle op james. 



[James, the son of Alpheus, the brother of Jacob, and the near relation of 
our Lord, called also James the Less, probably because he was of lower 
stature, or younger, than the other James, the son of Zebedee, is generally al- 
lowed to be the writer of this Epistle ; and the few that have doubted this have 
assigned very slight reasons for their dissent, and advanced very weak argu- 
ments on the other side. It is recorded inecclesiastical history, and the book 
of the Acts of the Apostles confirms the fact, that he generally resided at Je- 
rusalem, superintending the churches in that city, and in the neighbouring 
places, to the end of his life, which was terminated by martyrdom about A. D. 
62. This Epistle appears to have been written but a short time before his 
death ; and it is probable that the sharp rebukes and awful warnings given in 
it to his countrymen excited that persecuting rage which terminated his life. 
It is styled Catholic, or General, because it was not addressed to any particu- 
lar church, but to the Jewish nation throughout their dispersions. Though its 
genuineness was doubted for a considerable time, yet its insertion in the an- 
cient Syriac version, which was executed at theclose of the first, or the begin- 
ning of the second century, and the citation of, or allusion to it. by Clement 
of Rome, Hernias, and Ignatius, and its being quoted by Origen, Jerome, 
Athanasius, and most of the subsequent ecclesiastical writers, as well as its li 
internal evidence, are amply sufficient to prove the point.]— Bagster. \ \ 



n 



CHAPTER I. 

1 We are to rejoice under the cross, 5 to ask patience of God, 13 and in our 
trials not to impute oar weakness, or sins, unto him, 19 bat rather to hearken 
to the word, to meditate in it, and to do thereafter. 26 Otherwise men may 
seem, but never be truly religious. 

TAMES, a servant a of God and of the Lord Jesus 
** Christ, to the twelve b tribes which are scattered 
c abroad, greeting. 



A, M. or. 

4<«65. 
A. D. cir. 

61. 

CHAP. 1. 
a Jude 1. 
b Ac.2G.7. 
c Ac,8.1. 



Chap. I. Ver. 1. Twelve tribes.— -It is evident that Josephus believed all 
the tribes to be yet in being, when he relates, that six persons of each tribe 
were selected to form the Sept.uagint translation. See Acts xxvi. 6. Scat- 
tered abroad. — Doddridge, "in dispersion." Dr. Whitby quotes passages 
from Josephus, Philo, and even Cicero, stating that Jews were to be found 
in great multitudes, in almost all -jarts of the world. Greeting— (Greek, 



GIG 



JAMES, I. 



A. M. cir. 

41)65. 

A. D. cir. 

61. 

d Mat. 5. 12. 
1 Pe.4. 13 
..16. 



2 My brethren, count it all joy d when ye fall imo 
divers temptations; 

3 Knowing this, ihat the trying of your faith worketh 
e patience. 

4 But let patience have her f perfect work, that ye 
may be perfect and entire, wanting nothing. 

5 If any of you lack wisdom, let him ask of God, 
that £ giveth to all men liberally, and upbraideth not; 
and h it shall be given him. 

6 But i let him*ask in faith, nothing wavering.. For 
he that wavereth is like a wave of the sea driven with 
the wind and tossed. 

7 For let not that man think that he shall receive any 
thing of the Lord. 

8 A double minded man is unstable in all his ways. 

9 Let the brother of low degree J rejoice in that he is 
exalted : 

10 But the rich, in that he is made low : because as 
the flower of the grass k he shall pass away. 

11 For the sun is no sooner risen with a burning heat, 
but it withereth the grass, and the flower thereof fall- 
eth, and the grace of the fashion of it perisheth : so 
also shall the rich man fade away in his ways. 

12 Blessed is the man that endureth temptation : for 
when ho is tried, he shall receive the crown i of life, 
which m the Lord hath promised to them that love 
him. 

13 Let no man say when he is tempted, I am tempted 
of God : for God cannot be tempted with n evil, neither 
tempteth he any man : 

14 But every man is tempted, when he is drawn away 
of his own ° lust, and enticed. 

chairein.) Luke i. 28, the same word is rendered Hail! and is used by our 
Lord himself in the plural, Mat. xxviii. 9, "All hail!" The same word is 
also used 2 John, ver. 10 and 11, which see. 

Ver. 2. Divers temptations. — The word temptations is here used in the 
most extensive sense for all kinds of trials. So Deut. iv. 33. Luke xxii. 28. 
Acts xx. 19. 

Ver. 4. But, (Greek, de,) And let, &c— So Doddridge. 

Ver. 5. If 'any of 'you lack wisdom. — A gentleman once called on Dr. James 
Foster, a popular preacher of the last century, to request the solution of some 
sceptical objections, with which his mind was much harassed. The doctor 
stooped him short with this question — "Have you asked a solution of your 
difficulties from God this morning? Have you prayed to the fountain of all 
light for information?" Upon receiving an answer in the negative, he rejoin- 
ed. " Sir, you must excuse my gratifying your curiosity on the subject of Re- 
velation, while you neglect one of the first duties of natural religion." — {Buck's 
Prac:. Expos., Sept. 16.) . 

Ver 6. Ask in faith, nothing- wavering.— One presenting a petition to Au- 
gustus in a timorous and trembling manner, the emperor expressed himself 
displeased, as it implied a doubt of his generosity. Let not that man whfl 
doubts the benevolence of God, expect to prove it in his own experience. 

Ver. 8. A double minded man. — Macknight, " A man of two minds." 

Ver. 11. The grace of the fashion of it.- -Doddridge, "The beauty of its 
form." 

Ver. 13. God cannot he tempted with evil.— Doddridge and Macknight, 
" God is incapable of being tempted by evils," or evil things. Neither tempt- 
eth he any man.— The term tempt has evidently two meanings; 1. To try, 
prove ; so " God did tempt Abraham." 2. To seduce to evil : in this sense he 
tempts no man. 

Ver. 14. Drawn away, Sec. — Doddridge, "allured and ensnared." Mack- 



e Ro.5.3. 

f Lu.8.15. 
21.19. 

j g Pr.2.3..6. 



: ; h Je.29.12. 



i Ma.11.24. 



' ( j or, glory. 



k ls.40.6. 



1 2TI.4.8. 
Re.2.10. 



j| mls.64.4. 
n or, evils. 
o Ho.13.9. 



(! 



'L 



night, " The allusion here is to the drawing offish out of a river with a baited 
hook. There is indeed a malevolent being, commonly called the Tempter; 



JAMES, I. 



617 U 



15 Then when lust hath p conceived, it bringeth forth 
sin . and sin, when it is finished, bringeth forth 
9 death. 

16 Do not err, my beloved brethren. 

17 Every r good gift and every perfect gift is from 
above, and cometn down from the Father of lights, 
with whom s is no variableness, neither shadow of 

turning. , 

18 Of t his own will begat he us with the word of truth, 
that we should be a kind of first-fruits u of his creatures. 

19 Wherefore, my beloved brethren, let every man be 
swift- to hear, slow v to speak, slow w to wrath : 

20 For the wrath of man worketh not the righteous- 
ness of God. 

21 Wherefore lay apart x all filthiness and superfluity 
of naughtiness, and receive with meekness the en- 
grafted word, which is able to save your souls. 

22 But be ye doers ? of the word, ana not hearers only, 
deceiving your own selves. 

m 23 For if any be a hearer of the word, and not a doer, he 
is like unto a man beholding his natural face in a 
glass : 

24 For he beholdeth himself, and goethhis way, and 
straightway forgetteth what manner of man he was. 

25 But whoso z looketh into the perfect law of a liber- 



A- M. cir. r | 

4065. 

A. D. cir. } 

61. ! 



p Job 15.35. 

q Ro.6.51.. 
23, 

r Jn.3.27. 
1 Co. -1.7. 

s 1 Sa. 15 29 L! 
Mal.3.6. 

t Jn.1.13. 

u Je.2.3. 
Ep.1.12. 
Re. 14.4. 

v Ec.5.2. 

wPr.16.32. 

x Col.3.5.8. 
He. 12.1. 
lPe.2.l,2. 

y Mat.7.2l. 

z 2Co.3.18. 

a Ps. 119.45. 



whom he may devour." 
him of which he is not 
ensnared by his own lusts, and 
Lust engendereth sin, and sin 



and he, as we well know, " walketh about seeking 
(1 Pet. v. 8.) But much, we doubt not, is laid upon 
guilty : for, in innumerable instances, man is 
Becomes the victim of his depraved passions, 
produceth death. 

Ver. 15. Bringeth forth death.— Compare Rom. vii. 8—11. 

Ver. 17. Every good gift and, every perfect gift.— The apostle here uses 
two different nouus, the former signifying simply a gift; the latter, a. free gift : 
with the former Jie connects the adjective good, with the latter, perfect, or 

complete. From the Father of lights.— This, undoubtedly refers literally to 

the sun ; and the other terms, variableness (or parallax) and turning, (tropic,) 
are also astronomical terms, though not used in exactly the same sense as by 
modern philosophers. The first seems to denote the continually mutable and 
different situations in the heavens which the sun every day apparently ob- 
serves. The second refers to the progress of the sun in his annual course, vi- 
sibly turning back, (as the word tropic imports,) when it comes to the longest 
or the shortest day. The term shadow refers to the different manner in which 
the snin casts its shadow in different climates. God is subject to no such 
changes. See Orient. Lit. No. 1528. 

Ver. 18. Akind of 'first- fruits. —The Jews were the first converts to Christi- 
anity. 

Ver. 20. The lorath of man worlceth not, &c— The Jews were a very irri- 
table people, and often mingled an angry spirit with their zeal, against which 
they are here guarded. 

Ver. 21. Where/ere lay apart, &c— The allusion seems to be to decayed 

and filthy garments, fit only to be thrown away. Superfluity of naughtiness. 

—Doddridge, "overflowing of malignity." The engrafted ivord— The 

word of God, whieii is sometimes represented as seed sown, (l Peter i. 23. 1 



John iii. 8,) is nere tepresented as a graft inserted. 
Ver. 23. His natural face.— The Greek means, 



barn with— tmwash ed and unadorned. 



Compare John xv. 2, &c. 
literally, the face he was 
In a glass— i. e. a mirror, whether 
of metal or of glas* ; or perhaps rather a natural mirror — a limpid stream. It 
is well known, that the ancients not only washed, but painted their faces, (or 
at least their eyes ;) but this verse seems to refer to a careless person, who 
looked cursorily at his face in a mirror, whether natural or artificial, but took 
no pains to mark its blemishes or defects. 

Ver. 25. But v)hoso looketh.— Macknight, " looketh narrowly." The word 
properly signifies to stoop down to examine an object attentively, (as in 1 Pet 
i. 10.) Jnto the perfect law of liberty— -i. e. the gospel ; into which, who- 
ever looks attentively must see his blemishes and defects. 



- I 



618 



JAMES, II. 



A. M. cir. 

4065. 

A. D. „ir. 

61. 

b Lu.6.47, 



c or, doing. 
d Ps.34.13. 

e Is.l.lG,17. 

58.6,7. 

f Ro.12.2. 



CHAP. 2. 



a Pr.23.2t. 
Jude 16. 

b syna- 
gogue. 

c or, well, 
or, seemly 

d 1 Co.1.26 
..23. 

e Re.2.9. 

f or, that. 

g Mat. 5. 3. 
Lu. 12.32. 
22.29. 

h Ps.111.9. 
i Le.19.8. 



ty, and continueth therein, he being not a forgetful 
hearer, but a doer of the work 5 this man b shall be 
blessed in his c deed. 

26 If any man among you seem to be religious, and 
bridleth not his d tongue, but deceiveth his own heart, 
this man's religion is vain. 

27 Pare religion and undefiled before God and the 
Father is this, To visit e the fatherless and widows in 
their affliction, and to keep himself unspotted f from 
the world. 

CHAPTER II. 

1 It is not agreeable to Christian profession to regard the rich, and to dospise the 

Eoor brethren : 13 rather we are to be loving and merciful : 14 and not to 
oast of faith where no deeds are, 17 which is but a dead faith, 19 the faith of 
devils, 21 not of Abraham, 25 and Rahab. 

Y brethren, have not the faith of our Lord Jesus 
Christ, the Lord of glory, with respect a of per- 
sons. 

2 For if there come unto your b assembly a man with 
a gold ring, in goodly apparel, and there come in also 
a poor man in vile raiment ; 

3 And ye have respect to him that weareth the gay 
clothing, and say unto him, Sit thou here c in a good 
place ; and say to the poor, Stand thou there, or sit 
here under my footstool : 

4 Are ye not then partial in yourselves, and are be- 
come judges of evil thoughts 1 

5 Hearken, my beloved brethren, dHath not God 
chosen the poor of this world rich e in faith, and heirs 
of f the kingdom = which he hath promised to them 
that love him ? 

6 But ye have despised the poor. Do not rich men op- 
press you, and draw you before the judgment-seats ? 

7 Do not they blaspheme that h worthy name by the 
which ye are called 1 

8 If ye fulfil the royal law according to the scripture, 
i Thou shalt love thy neighbour as thyself, ye do well : 



i 



Ver. 27. Pure religion and undefiled— Archbishop Tillotson (whom Dodd- 
ridge follows) considers these terms as alluding* to the qualities of a precious 
stone, " clear and without flaw, or cloud,' 1 '' as the technical term is. 

Chap. II. Ver. 1. The faith of our Lord Jesus Christ, the Lord of glory. 
—Macknight, " The faith of the glory of our Lord Jesus Christ ;" i. e. of his 
divine rank and character ; or it may be a Hebraism for " the glorious faith," 
&c. Compare 2 Co. iii. 7— 9. 

Ver. 2. With a gold ring.— Macknight, " With golden rings on his fingers." 
-In goodly.— Doddridge and Macknight, " splendid," &c. 



Vor. 3. In a good place.— Macknight, " honourably. 

Ver. 4. Are become judges of evil thoughts?— Macknight, " Judges pos- 
sessed of evil thoughts ;" that is, as judges, they indulged evil thoughts against 
the poor. But Benson, who understands this, as we do, of worshipping as- 
semblies, thinks the apostle meant to reprove the Jews, as showing more 
regard to the souls of the rich than of the poor. Doddridge, however, renders 
this verse thus, (omitting the interrogation:) "And distinguish not in your- 
selves: you even become judges who reason ill." But we prefer the more 
simple version of Wesley—' " Ye distinguish not in yourselves, but are become 
evil-reasoning judges ;" i. e. you judge erroneously. . 

Ver. 5. Rich in faith— \. c. to be rich in faith— a common ellipsis with the 
sacred writers. The apostle's reasoning here seems to amount to this : " Your 
friends, and your Master's friends, are chiefly among the poor; and your bit- 
terest enemies among the higher classes." 

Ver. 7. That worthy— Greek, "good." Macknight, " excellent"— name 
—viz. the name of Jesus. Phil. ii. 9, 10. 

Ver. 8. The royal law.—'T\\e. repiuV' :an Greeks used to call the laws of the 



±J 



JAMES, II. 



619 



A. M. cir. 

4U65. 

A. D. cir. 

61. 



j ver.l. 

k De.27.26. 

1 or, i/ta* 
law which 
said. 

mEx.2C.l3, 
14. 



n c 



1.25. 



o Pr.21.13. 
Mat.6.15. 

7.1,2. 

p or, glo- 
rieth. 

q \>» 85.10. 

r Ma< 7.26. 

s 1 Jn.°.18. 

t by itself. 

u Some co- 
pies read, 
by. 

v c.3.13. 



9 But if ye have respect J to persons, ye commit sin, 
and are convinced of the law as transgressors. 

10 For whosoever shall keep the whole law, and yet 
offend in one point, he k is guilty of all. 

11 For l he that said, ra Do not commit adultery, said 
also, Do not kill. Now if thou commit no adultery, 
yet if thou kill, thou art become a transgressor of the 
law. , 

12 So speak ye, and so do, as they that shall be 
judged by the law n of liberty. 

13 For ° he shall have judgment without mercy, that 
hath showed no mercy; and mercy Prejoiceth i against 
judgment. 

14 What r doth it profit, my brethren, though a man 
say he hath faith, and have not works 7 can faith save 
him ? 

15 If a brother or sister be naked, and destitute of 
daily food, 

16 And one of you say unto them, Depart in peace, be 
ye warmed and filled ; notwithstanding ye give them 
not those things which are needful to the body ; what 
B doth it profit ? 

17 Even so faith, if it hath not works, is dead, being 
t alone. 

18 Yea, a man may say. Thou hast faith, and I have 
works : show me tny faith u without thy works, and 
I v will show thee my faith by my works. 

Persians royal, because ordained by kings. This refers to that law of Chr'st 
our King, which he calls eminently his. John xiii. 34 ; xv. 12. 

Ver. y. Are convinced. — Doddridge, " convicted." See note on Heb. xi. 1. 

Ver. 10. For iohosoever.—[Wh\\e the Jews taught, that "He who trans- 
gresses all the precepts of the law, has broken the yoke, dissolved the cove- 
nant, and exposed the law to contempt ; and so has he done who has only 
broken one precept," they also taught, " That he who observed any principal 
command was equal to him who kept the whole law," and gave for an exam- 
ple the forsaking of idolatry. To correct this false doctrine was the object St. 

James had in view.]— Bagster. Is guilty of all—i. e. he hath broker the 

law as a whole, and insulted the authority of the divine Legislator— God. 

Ver. 11. He that said.— Margin, "That (law) which said;"— both the law 
and the lawgiver are the same. 

Ver. 12. The laio of liberty— \. e. the gospel, in which sense James has al- 
ready used the term repeatedly. See chap. i. 25 ; ii. 12. It is so called be- 
cause it freed the Jews from the yoke of Moses, and it frees Christians from 
the slavery of sin. 

Ver. 13. Against— or triumphs over— judgment— -in favour of those who 
have showed mercy. The expression is clearly elliptical, and should j*i some 
such way be supplied. 

Ver. 14. Can faith save him ?— i. e. such a faith as produces no good works? 
Doddridge. Macknight, "Can (this) faith save him?" 

Ver. 16. Depart in peace.— Mercy must not be evinced in a few kind words 
only, as "Be ye warmed," or "Be ye clothed;" but in substantial acts ci 
kindness— commonly and properly called good works, which the apostle con- 
siders quite as necessary to salvation as even Faith itself, though in a different 
way ; for though works cannot justify of themselves before God, neither can 
an unproductive faith do this ; for " faith without works is dead." 

Ver. 17. Being alone— -i. e. a dead body, without any vital principle. See ver. 26. 

Ver. 18. Without thy works— -The Margin says, " Some copies read, By 
thy works." So, Doddridge says, the most tend best copies read, and there- 
fore adopts it, as Dr. Mill had done before. But, on the other hand, our textu- 
ral translation has the authority of the Alexandrian and other MSS.— the Sy- 
riac, Arabic, and Vulgate Versions ; and is preferred by Hammond, Macknight, 
and others ; and is, we think, more in the style of St. James, which is in- 
clined to irony, (as in ver. 16.) ft is a challenge to do what he knew impos- 
sible—to prove the existence of true faith without good works. 



ii 



If. 



620 



JAMES, III. 



I 



A. M. cir. 

40fii 

A. D. cir. 

61. 

w Ma. 1.24. 
5.7. 

x Ge.22.9, 
12. 

y or, TJiou 
eeest. 

i He.11.17. 

a Ge.15.6. 

b 2 Ch.20.7. 
Is. 41.8/ 

c Re.20.12. 

d Jos.2.1, 
&c. 
He.11.31. 

e Mat.21.31 

f or, breath. 



CHAP. 3. 

a Mat.23.8, 
14. 
1 Pe.5.3. 

b or, judg- 
ment. 

c 1 Ki.8.46. 
Pr.20.9. 
1 Jn.1.8. 

d Pr.13.3. 

e Ps.32.9. 



19 Thou believest that there is one God; thoudoest 
well : the devils w also believe, and tremble. 

20 But wilt thou know, O vain man, that faith without 
works is dead 1 

21 Was not Abraham our father justified by works, 
when x he had offered Isaac his son upon the altar ? 

22 y Seest thou how faith z wrought with his works, 
and by works was faith made perfect ? 

23 Aid the scripture was fulfilled which saith, a Abra- 
ham tniieved God, and it was imputed unto him for 
rigb teousness : and he was called b the Friend of God. 

24 Ye see then how that by works c a man is justified, 
and not by faith only. 

25 Likewise also was not d Rahab the e harlot justifi- 
ed by works, when she had received the messengers, 
and had sent them out another way ? 

26 For as the body without the f spirit is dead, so faith 
without works is dead also. 

CHAPTER III. 

I Wc are not rashly or arroeantly to reprove others : 5 but rather to bridle the 
tongue, a little member, bat a powerful instrument of much good, and great 
harm. 13 They who be truly wise be mild, and peaceable, without envying, 
and strife. 

Y brethren, be not many a masters, knowing that 
we shall receive the greater b condemnation. 

2 For c in many things we offend all. If any man of- 
fend not in d word, the same is a perfect man, and able 
also to bridle the whole body. 

3 Behold, we put bits e in the horses' mouths, that 
they may obey us ; and we turn about their whole body. 

4 Behold also the ships, which though they be so great, 
and are driven of fierce winds, vet are they turned 
about with a very small helm, whithersoever the go- 
vernor listeth. 



Ver. 19. The devils— (Greek, demons)— also believe, and tremble.— See Mat. 
viii. 29. 

Ver. 24. A man is justified.— To reconcile James and Paul, who certain- 
ly do not differ, we shall cite the brief but lucid exposition of the late excel- 
lent Mr. Fuller : — " Paul treats of the justification of the ungodly, or the way 
in which sinners are accepted of God, and made heirs of eternal life. James 
speaks of the justification of the godly, or, in what way it becomes evident 
that a man is approved of God. The former is by the righteousness of Christ ; 
the latter is by works. The former of these is that which justifies ; the latter 
is that by which it appears that we are justified. The term justification, in 
the first of these passages, is taken in a primary sense — in the latter, it is 
taken in a secondary sense only, as in Mat. xi. 19, and other places." 

Ver. 25. Likewise also.— It is remarkable, that James quotes the same pas- 
sages in proof of Abraham's good works, that Paul had quoted in illustration 
of his faith ; Heb. xi. 17, 31. Does not this prove faith and good works inse- 
parable? 

Ver. 26. Without the spirit.— Margin, " breath." The same word, as is 
well known, moans both. 

Chap. III. Ver. l. Be not many masters.— Greek, (didaskaloi,) teachers. 
Compare lTim. i. 7. [Rather, "Be not many of you teachers;" for many 
wish to be teachers who have more need to learn ; and aspire to the office of 
teacher, without a proper call or suitable qualifications.]— Bagster. 

Ver. 2. Offend all— Doddridge, "all oflend." He adds, "The word pro- 
perly signifies to trip : and Barrow has justly observed, that as the general 
course of life is called a way, and particular actions, stem ; so going on in a 
regular course of right action, is walking uprightly ; and acting amiss, trip- 
ping, or stumbling. 

Ver. 3. Bits.— Doddridge, "bridles." 

Ver. 4. The governor— i. e. of the ship. Doddridge, "the steersman." 



ik=. 



JAMES, III. 



621 



5 Even so the tongue f is a little member, and boast- 
eth s great things. Behold, how great a h matter a 
little fire kindleth J 

6 And the tongue is a i fire, a world of iniquity : so is 
the tongue among our members, that it defileth j the 
whole body, and setteth on fire the k course of na- 
ture ; and it is set on fire of hell. 

7 For every i kind of beasts, and of birds, and of ser- 
pents, and of things in the sea, is tamed, and hath 
been tamed of m mankind : 

8 But the tongue can no man tame; xi u xn unruly 
evil, full of deadlv n poison. 

9 Therewith bless we God, even the Father; and 
therewith curse we men, which are made after the 
similitude of God. 

10 Out of the same mouth proceedeth blessing and 
cursing. My brethren, these things ought not so to be. 

11 Doth a fountain send forth at the same ° place 
sweet water and bitter ? 

12 Can the p fig tree, my brethren, bear olive berries ? 
either a vine, figs ? so can no fountain both yield salt 
water and fresh. 

13 Who 9 is a wise man and endued with knowledge 
among you 1 let him show out of a good conversation 
r his works with meekness of wisdom. 

14 But if ye have bitter envying and strife in your 
hearts, glory not, and lie not against the truth. 

15 This s wisdom descendeth not from above, but is 
earthly, t sensual, devilish. 

16 For where envying and strife ts, there is u confu- 
sion and every evil work. 

17 But the wisdom v that is from above is first w pure, 
then x peaceable, y gentle, and easy to be entreated, 
full of mercy and good fruits, without "partiality, and 
without hypocrisy. 

18 And the fruit of a righteousness is sown in peace of 
them that make peace. 



A. M. clr. 

4065. 

A. D. cir. 

61. 

f Pr.12.18. 
g Ps.12.3. 
h or, wood. 
i Pr.ie27. 

..20. 
k wheel, 
nature. 

in nature of 
man. 

n Ps. 140.3. 
Ro.3.13. 

o or, hole. 

p Mat.7.16. 

q Ps. 107.43. 

r PHI 27 

s 1 Co.3.a 



t or, natu- ■ i 
raL 

u tumult, 
or, un- 
quietness. 

v lCo.2.6,7. 

w Phi.4.8. 

x He.12.14. 

y Ga.5.22. 

z or,wrang- 
ling. 

a He. 12. 11 



Ver. 5. How great a matter. — Meaning fagots, or waste wood. 

Ver. 6. A world of iniquity : so.— The Alexandrian and another M.S., as 
also the Vulgate, omit (outos) so ; and the Syriac version reads, " The tongue 
is a fire, and the wicked world is a wood :" but we see no occasion to reject 

the common reading. It defileth. — Literally, " spotteth ;" so Macknight. 

But we conceive the ahusion is not to spots of dirt, but of disease, or putridity. 

See Jude ver. 23. The course — Doddridge, " circle ;" Macknight, " frame" 

— of nature.— [Literally, "the wheel of nature" or generation; by which 
some understand the whole circle of human affairs ; others, the course of 
man's life ; and others, the successive generations of men ; in all which senses 
the Apostle's sentiment is true. Some think he alludes to the 'penal wheel of 
the Greeks, beneath which fire was placed ; and others, that he refers to the 

circulation of the blood. Eze. i. 15, 16.]— Bagster. Is set on fire of hell.-- 

Not Hades, but Gehenna—the place of future punishment. 

Ver. 7. Every kind is tamed. — Doddridge and Macknight, "subdued." 
The apostle does not refer to the domesticating of wild animals, but the sub- 
duing and bringing them under the control of mari. 

Ver. 11. At the same place. — Doddridge, "opening." Sweet water and. 

bitter.— Doddridge, " brackish." 

Ver. 14. Glory not, arid lie not.— -To glory against the truth, is to boast in 
error ; to " lie against the truth," may be either to contradict cr to falsify the 
sacred records— a crime often attempted, and sometimes too successfully, be- 
fore printing was invented. 

Ver. 15. Sensual— Macknight, "animal." Devilish.— Macknight, "de- 
moniacal." Doddridge, "diabolical." 



622 



JAMES, IV. 



A. M. cir. 

4065. 

A. D. cir. 

61. 



CHAP. 4. 

a or, brawl- 
ings. 

b or, plea- 
sures. 

c 1 Pe.2.11. 

d or, envy. 

e 1 Jn.2.15. 

f or, en- 
viously. 

g Ec.4.4. 

h Pr.29.23. 

i lPe.5.9. 

j 2Ch.l5.2. 

k Is. 1.16. 



CHAPTER IV. 
I We ore to strive against covetousness, 4 intemperance, 5 pride, 11 detraction, 
and rash judgment of others : 13 and not to be confident in the good success 
of worldly business, hut mindful ever of the uncertainty of this life, to commit 
ourselves and all our affairs to God's providence. 

1DROM whence come wars and a fightings among 
■*- you? come they not hence, even of your b lusts 
that war c in your members ? 

2 Ye lust, and have not : ye d kill, and desire to have, 
and cannot obtain : ye fight and war, yet ye have not, 
because ve ask not. _ 

3 Ye ask, and receive not, because ye ask amiss, that 
ye may consume it upon your d lusts. 

4 Ye adulterers and adulteresses, know ye not that 
the friendship e of the world is enmity with God? who- 
soever therefore will be a friend of the world is the 
enemy of God. 

5 Do ye think that the scripture saith in vain. The 
spirit that dwelleth in us lusteth f to s envy ? 

6 But he giveth more grace. Wherefore he saith, 
h God resisteth the proud, but giveth grace unto the 
humble. _ 

7 Submit yourselves therefore to God. Resist i the 
devil, and he will flee from you. 

8 Draw j nigh to God, and he will draw nigh to you 
Cleanse ^your hands, ye sinners; and purify your 
hearts, ye double minded. 



Chap. IV. Ver. 1. Whence come wars.— The Rev. Robert Hall remarks— 
" The contests of nations are both the offspring and the parent of injustice. 
The word of God ascribes the existence of war to the disorderly passions of 
men. Whence come ivars and fightings among you 7 saith the apostle James, 
Come they not from your lusts that 'war in your me?nbers? It is certain 
two nations cannot engage in hostilities, but one party must be guilty of 
injustice : and if the magnitude of crimes 13 to be estimated by a regard to 
their consequences, it is difficult to conceive an action of equal guilt with the 
wanton violation of peace." 

Ver. 2. Yclust, and have not.— Thus did Ahab " lust and have not." Thus 
did he kill, to gain possession ; yet gained nothing but a short miserable ex- 
istence, and an untimely end ! And this is no uncommon case. How otien 
do men sacrifice peace of conscience, and indeed all the peace of their lr/eo, 
to procure a forbidden object, which they are never suffered to enjoy. 

Ver. 4. Ye adulterers and adulteresses. — This, perhaps, should not be lite- 
rally understood, since we know that as in the Jewish church all the children 
of Abraham were considered as married to Jehovah by the covenant of circum- 
cision ; so, under the New Testament, a!i the disciples of Christ are considered 
as married to him by their profession. And, farther, as all Jews apostatizing 
to idolatry were considered as guilty of spiritual adultery, so all professed 
Christians departing from the spirit of the gospel, and seeking their happiness 
in the world, are no less considered as spiritual adulterers., and by their attach- 
ment to the world show themselves to be enemies to God. 

Ver. 5. To envy.— But where doth the Scripture say this ? certainly no where 
in express terms. Glassius, Whitby, Doddridge, Macknight, &c. divide this 
in'o two questions : "Do you think that the Scripture, speaks in vain?" or to 
no purpose ? i. e. in warning us against the friendship of the world. Or, " Does 
the spirit that dwells in us (i. e. the Holy Spirit) lust to envy?" Many, how- 
ever, take this passage for a quotation, though they are not agreed from whence. 
Bishop Patrick refers to Numb. xi. 2.9 ; and Dr. Hammond, to Gen. vi. 3 ; 
Bezatn Gen. viii. 21 ; Macknight suggests Rom. viii. 7, but confesses the pas- 
sage to be very difficult. Dr. John Edwards thinks this refers to the general 
sense of Scripture. 

Ver. 7. Submit yourselves, &c— Dr. John Edwards remarks, tha*. there are 
three military terms in this verse : 1. Submit, i. e. be subject to your com- 
mander : 2. Resist, engage the enemy ; and, 3. He will fly, or be put to 
flight 

Ver. 8. Ye double minded.— See chap. i. 8. 



JAMES, V. 



623 



9 Be afflicted, and mourn, and weep : let your laugh- 
ter be turned to mourning, and your joy to heaviness. 

10 Humble i yourselves m the sight of the Lord, and 
he shall lift you up. 

11 Speak m not evil one of another, brethren. He 
that speaketh evil of his brother, and judgeth his bro- 
ther, speaketh evil of the law, and judgeth the law : 
but if thou judge the law, thou art not a doer of the 
law, but a judge. 

12 There is one lawgiver, who n is able to save and to 
destroy : who art thou that judgest another 1 

13 Go to now, ve that say, To-day or to-morrow we 
will go into such a city, and continue there a year, 
and buy and sell, and get gain : 

•14 Whereas ye know not what shall beon the morrow. 
For what is your life ? ° It is even a p vapour, that ap- 
peareth for a little time, and then vanisheth away. 

lb For that ye ought to say, If the Lord will, we shall 
live, and do this, or that. 

16 But now ye rejoice in your boastings : all such re- 
joicing is evil. 

17 Therefore Q to him that knoweth to do good, and 
doeth it not, to him it is sin. 

CHAPTER V. 

1 Wicked rich men are to fear God's vengeance. 7 We ought to be patient in 
afflictions, after the example of the prophets, and Job : 12 to forbear swearing, 
13 to pray in adversity, to sing in prosperity : 16 to acknowledge mutually 
our several faults, to pray one for another, 19 and to reduce a straying brother 
to the truth. 

GO to now, ye rich a men, weep and howl for your 
miseries that shall come upon you. 

2 Your riches b are corrupted, and your garments 
are c moth-eaten. 

3 Your gold and silver is cankered ; and the rust of 
them shall be a witness against you, and shall eat 
your flesh as it were fire. Ye have heaped d treasure 
together for the last days. 

4 Behold, the hire e of the labourers who have reaped 
down your fields, which is of you kept back by fraud, 
crieth : and the cries of them which have reaped are 
entered f into the ears of the Lord of sabaoth. 



A. M. cir. 

4065. 

A. D. cir. 

61. 



1 Mat.2312 



mEp.4.3l. 
1 Pe.2.1. 



n Mat. 10.28 



o or t For 

it is. 



p Job 7.7. 
q Lu.12.47 






CHAP. 5. 



a Pr.11.28. 
Lu.6.24. 



b Je.17.11. 



c Job 13.28. 



d Ro.2.5. 



e Je.22.13. 
Mal.3.5. 



f Ei 32.27. 



Ver. 12. One lawgiver .— According to Doddridge, God the supreme; ac- 
cording to Hammond, and Macknight, Christ, the sole lawgiver of his church. 

Ver. 13. Go to now.— Doddridge, " Come now." 

Ver. 14. A vapour.— Macknight, " smoke." The LXX. use it for the cloud 
of incense. 

Ver. 15. If the Lord. — A style of this kind, referring all to the wisdom and 
providence of God, had been long in use among the pious Jews, and may be 
traced back to the days of Ruth and Boaz. Ruth ii. 4. It is observable, too, 
that the Gentiles acknowledged their dependence upon God. The Greeks used 
to say {sun Theo,) " with the help of God ;" and the Latins, Deo volente, 
" God willing" — terms very usual with our ancestors, but now almost obso- 
lete. 

Ver. 17. Therefore.— Doddridge, "For." Macknight, "Wherefore." • 

Chap. V. Ver. 1. Go to now.— Doddridge, " come now ;" as in the chapter 
preceding it, ver. 13. The difficulty with these rich men was, that they hoard- 
ed their wealth,— did not use it for the honour of God— did not regard them- 
selves as stewards. The moth-eaten garments— the rust upon their wealth — 
are the witnesses that their treasures were kept idle, or not properly used. 
Well may the rich man howl, who has lived to himself in such a world as this. 

Ver. 3. For the last days.— See note on 1 Tim. iv. 1. 

Ver 4. Lord of sabaoth— i. e. of hosts. 



JJ 



624 



JAMES, V. 



A. M. cir. 

4065. 

A. D. cir. 

61. 



g Lu.16.19, 
25. 

b Mat.5.39. 

i or, Be 

teng pa- 
tient ; or, 
Suffer 
with, long 
patience. 

j De.11.14. 

k Re. 22.20. 

1 or, groan; 
or, grieve. 

m Re. 3.20. 

n He.11.35 

..38. 

o Ps.94.12. 

Mat.5.10. 

p Job 1.21, 

&c 

q Job 42. 10, 
&c. 

r Ma.5.34, 
&c. 

s2Ch.33.12 
Jo.2.2, 
&c. 

t Ep.5.19. 
u Ma.16.18. 
v Ia.33.24. 



5 Ye have lived in pleasure s on the earth, and been 
'wanton ; ye have nourished your hearts, as in a day 

of slaughter. 

6 Ye have condemned and killed the just ; and he 
doth not resist hyou. 

7 i Be patient therefore, brethren, unto the coming of 
the Lord. Behold, the husbandman waiteth for the 
precious fruit of the earth, and hath long patience for 
it, until he receive the J early and latter rain. 

8 Be ye also patient ; establish your hearts : for k the 
coming of the Lord draweth nigh. 

9 J Grudge not one against another, brethren, lest ye 
be condemned : behold, the judge standeth m before 
the door. 

10 Take, my brethren, the prophets, who have 
spoken in the name of the Lord, for an example of 
suffering n affliction, and of patience. 

11 Behold, we count them ° happy which endure. 
Ye have heard of the patience p of Job, and have seen 
the end ^of the Lord; that the Lord is very pitiful, 
and of tender mercy. 

12 But above all things, my brethren, swear r not, 
neither by heaven, neither by the earth, neither by 
any other oath : but let your yea be yea ; and your 
nay, nay ; lest ye fall into condemnation. 

13 Is any among you afflicted 7 s let him pray. Is 
any merry ? let him * sing psalms. 

His any sick u among you? let him call for the 
elders of the church ; and let them pray over him, 
anointing him with oil in the name of the Lord : 

15 And the prayer of faith shall^ save the sick, and 
the Lord shall raise him up ; and if v he have commit- 
ted sins, they shall be forgiven him. 



Ver. 5. A day of slaughter — Was also a day of feasting ; for the Jewish fes- 
tivals were generally preceded by sacrifices, on many of which the offerers them- 
selves feasted, See Isa. xxxiv. 67 

Ver. 6. The just— Macknight, " The Just One, who did not resist you." 
See Acts vii. 52. Bishop Jebb, "He is not arrayed against you." Bishop 
Middleton explains it thus ; " The Saviour opposes not your perverseness, but 
leaves you a prey to its delusion." — JebVs Sac. Lit. 

Ver. 8. Be ye also 'patient.— The same word as is twice used in the verse 

preceding. For the coining of the Lord draweth nigh.— This is supposed 

to have a particular reference to the destruction of Jerusalem, now fast ap- 
proaching. 

Ver. 12. Swear not, &c— See note on Mat. v. 37. It was well said by Prince 
Henry (son of King James I.) when urged to swear in his diversions, as others 
did, that he did not think all the pleasure in the world was worth an oath. 

Ver. 13. Is any merry ?— Doddridge, " cheerful"— Let him sing psalms. 
See Ephes. v. 19. Col. iii. 16. 

Ver. 14. Anointing him with oil— There are two ways in which this may 
be understood ; either, first, as a medical application, still practised in the 
East during the hot seasons, and even said to be of sovereign efficacy agajnst 
the plague. (See Taylor's Expos. Index in loc. ; and Burdens Orient. Cust. 
No. 574.) But, 2dly, Others consider this as a symbolical action, expressive of 
the morals, or, rather, gracious influences of the Holy Spirit. The application 
of this passage in defence of the Roman Catholic sacrament of Extreme Unc- 
tion, is certainly ridiculous, since the ends proposed are diametrically opposite. 
This anointing being for the express purpose of recovery ; the other seldom 
administered while such a hope remains, and avowedly designed to introduce 
them into another world. 

Ver. 15. Tf he have committed sins — Whereby he may have brought this af- 
fliction on Himself. See 1 Cor. xi. 30. 



JAMES, V. 



625 



16 Confess w your faults one to another, and pray 
one for another, that ye may be healed. The effectual | 
fervent prayer of a righteous man availeth * much. 

17 Elias was a man subject to like passions as we 
are, and he y prayed z earnestly that it might not rain : 
and it rained not on the earth by the space of three 
years and six months. 

18 And he prayed a again, and the heaven gave rain, 
and the earth brought forth her fruit. 

19 Brethren, if any of you do err from the truth, and 
one b convert him ; 

20 Let him know, that he which converteth the sin- 
ner from the error of his way shall save a soul from 
death, and shall hide c a multitude of sins. 



A. M. eir. 

4065. 

A. D. cir. 

61. 

wAc 19.18. 

x Ps.145.ia 

y 1 Ki.17.1. 

z or, in 

■prayer. 

a 1 Ki.ia 
42,45. 

b Mat. 18. 15 

c Pr.10.12. 
1 Pe.4.8. 



Ver. 16. Confess your faults one to another. — This has no reference to Au- 
ricular confession, which is made merely in the ears of a priest ; nor is this 
confession made with a view to absolution, but to entreat the prayers of our 
fellow Christians. 

Ver. 17. Suoject to like passions.— Doddridge and Macknight, " To like 

infirmities." Prayed earnestly. — Margin, "Prayed in his prayer," which 

is a Hebraism for earnest prayer. Three years and six months. — But this 

was the whole time of the drought. Luke iv. 25. 

Ver. 18. He prayed again— That is, after Baal's priests had been destroyed 
and idolatry suppressed. See 1 Kings xviii. 36, &c. 

Ver. 20. Shall hide.— Macknight, " cover"— a multitude of sins.—Otivhose 
sins ? Doubtless, in our view, of the converted sinner. So Macknight. Com- 
pare 1 Peter iv. 8. To cover sin, under the Old Testament, implied its oardon. 
He that i3 instrumental in the conversion of a sinner, is instrumental also in 
procuring his pardon. 



THE FIRST EPISTLE GENERAL OP PETER. 



[That Simon Peter, or Cephas, the son of Jonas, and the Apostle of our 
Lord, was the author of this Epistle, has never been disputed ; and its genuine- 
ness and canonical authority are amply confirmed by its beinj? quoted or referred 
to by Polycarp, Clnnenl of Rome, the martyrs of Lyons, Theophilus bishop of 
Antioch, Papias, Irenccus, Clement of Alexandria, and Tenullian. We have 
already seen the history of this Apostle as detailed in the Gospels and the 
Acts of the Apostles ; in addition to which, we learn from ecclesiastical history 
that he went to Rome, in the reign of Nero, where he suffered martyrdom, 
Leing crucified with his head downwards, at or near the same time when St. 
Paul, as a Roman .citizen, was beheaded. St. Jerome adds, that "he was 
buried at Rome, in the Vatican, near the triumphal way ; and is in veneration 
over all the world." He wrote this Epistle, as is generally allowed, some little 
time before his death, probably about A. D. 64, to the Christians, doubtless 
both Jewish and Gentile converts, in the different provinces of Asia Minor ; 
and most probably from Rome, mystically called Babylon, (ch. c. 13,) as 
(Ecumenius, Bsde, and other fathers, Grotius, Whitby, MacJaiight, Lardner, 
Hales, Tomline, Home, Townsend, and all the learned of the Romish church, 
suppose ; and which is strongly corroborated by the general testimony of anti- 
quity. ]—Bag3tcr. 



CHAPTER I. 

1 He blesseth God r ixr y* nuuufold spiritual graces: 10 showing that the salvation 
in Christ is no new*, oi » h*_ij prophesied of old : 13 and exhorteth them 
accordingly to a godly conversation, forasmuch as they are now born anew 
by the word of God. 

pETER, an apostle of Jesus Christ, to the strangers 
-*- scattered a throughout Pontus, Galatia, Cap'pa- 
docia, Asia, and Bithynia, 

Chap. I. Ver. 1. 
call Asia. 

53~~ 



A. M. cir. 

4053. 

A. D. cir. 

64. 

CHAP. 1. 
a Ac.8.4. 



Asia— i. e. Asia Minor, a very small part of what wo now 



626 



1 PETER, I. 



A. M. cir. 

4068. 

A.D cir. 

64. 



b Ep.1.4. 
c Ro.8 29. 
d2Th.2.l3 
e Ro. 16.26. 
f He. 12.21. 
g Jude 2. 
h 2 Co. 1.3. 
i much. 
j Ep.2.4. 
t Jn.3.3,5. 
1 1 Co. 15. 20 
m He. 9. 15. 
n c.5.4. 
o Col.1.5. 
p or, us. 
q. Jude 1.24. 
r Ep.2.8. 

s He.12.7.. 
11. 

t Ja.l.3,'.2 
u 1 Co.3.13. 
v Ro.2.7,10 
wRe.1.7. 
x 1 Jn.4.20. 
y Jn. 16.22. 
i Da. 9. 3. 
a2Pe.l.2l. 

b He.11.39, 

40. 
c Ac. 24. 
2 Co. 1.22. 

d Ep.3.10. 

e Lu.12.35 

f Lu.21.31. 

g 'perfectly. 

h H£ 10.35. 



2 Elect b according to the foreknowledge c of God 
the Father, through sanctification d of the Spirit, unto 
e obedience and sprinkling ( of the blood of Jesus 
Christ: Grace unto you, and peace, be s multiplied. 

3 Blessed h be the God and Father of our Lord Jesus 
Christ, which according to his i abundant j mercy 
hath begotten us again k unto a lively hope by the re- 
surrection i of Jesus Christ from the dead, 

4 To an inheritance" 1 incorruptible, and undefiled, and 
that fadeth n not away, reserved ° in heaven p for yon, 

5 Who are kept i by the power of God through faith 
r unto salvation ready to be revealed in the last time. 

6 Wherein ye greatly rejoice, though now for a sea- 
son, if need s be, ye are in heaviness through manifold 
temptations : 

7 That the trial * of your faith, being much more 
precious than of gold that perisheth, though it be tried 
with u fire, might be found unto praise and v honour 
and glory at the appearing w of Jesus Christ : 

8 Whom having not x seen, ye love ; in whom, 
though now ye see him not, yet believing, ye rejoice 
with joy y unspeakable and full of glory : 

9 Receiving the end of your faith, even the salvation 
of your souls. 

10 Of which salvation the prophets have inquired and 
searched z diligently, who prophesied of the grace 
that should come unto you : 

11 Searching what, or what manner of time the 
Spirit a of Christ which was in them did signify, when 
it testified beforehand the sufferings of Christ, and 
the glory that should follow. 

12 Unto whom it was revealed, that not b unto them- 
selves, but unto us they did minister the things, which 
are now reported unto you by them that have preach- 
ed the gospel unto you with the Holy Ghost c sent 
down from heaven ; which things the angels d desire 
to look into. 

13 Wherefore gird e up the loins of your mind, be 
f sober, and hope s to the end h for the grace that is to 
be brought unto you at the revelation oi Jesus Christ ; 



Ver. 3. Begotten us again.— Doddridge, " Regenerated us." A lively 

hope — i. e. the hope of eternal life. 

Ver. 5. Who are kept. — " The original word is very emphatical, and properly 
pigninVs being kept as in an impregnable garrison.' 1 — Blackwell. 

Ver. 6. Temptations— Or " trials. " So Macknight. 

Ver. 7. Unto praise, &c— i. e. the praise and glory of Christ. 

Ver. 8. Having not seen— Namely, many to whom he wrote thirty years after 
the crucifixion. 

Ver. H.j What— i. e. what period. Doddridge.- — Spirit of Christ.— A 
atrong testimony to Christ's divinity. Compare Gal. iv. 6. 

Ver. 12. The angels desire to look into.— Doddridge, '* Desire to bend down to 
contemplate." Saurin and Blaclaoell both illustrate this as an allusion 
to the bending posture of the cherubim on the mercy seat in the most holy 
place. " It is no wonder," says the pious heighten, that " the angels admire 
these things, and desire to look upon them ; but it is strange that we do not so. 
They view them steadfastly, and we neglect them ; either we consider them 

not at all, or give them but a transient look That which was the 

great business of the prophets and apostles, both for their own times, and to 
convey them to us, we regard not, and turn our eyes to foolish, wandering 
thoughts, which angels are ashamed at." 



L 



Ji 



1 PETER, II. 



627 



^ 



14 As obedient children, not fashioning i yourselves 
according to the former lusts in your ignorance : 

15 But as he which hath called you is holy, so be ye 
holy in all manner of conversation ; 

16*Because it is written, j Be ye holy ; for I am holy. 

17 And if ye call on the Father, who without respect 
of persons judgeth according to every man's work, 
pass the time of your sojourning here in k fear : 

18 Forasmuch as ye know that ye were not redeem- 
ed with corruptible things, as silver and gold, from 
your vain conversation received by tradition from your 
fathers ; 

19 But with the precious blood of Christ, as of a lamb 
l without blemish and without spot : 

20 Who verily was foreordained before m the founda- 
tion of the world, but was manifest in these last times 
for you, . 

21 Who by him do believe in God, that raised him up 
from the dead, and n gave him giory ; that your faith 
and hope might be in God. 

22 Seeing ye have purified your souls in obeying the 
truth ° through the Spirit unto unfeigned love p of the 
brethren, see that ye love one another with a pure 
heart fervently : 

23 Being born q again, not of corruptible seed, but of 
incorruptible, by the word r of God, which liveth and 
abideth for ever. 

24 s For t all flesh is as grass, and all the glory of 
man as the flower of grass. The grass withereth, and 
the flower thereof falleth away : 

25 But the word of the Lord endureth for ever. And 
this u is the word which by the gospel is preached unto 
you. 

CHAPTER II. 

1 He dehorteth them from the breach of charity : 4 showing that Christ is the 
foundation whereupon they are built. 1 1 He beseeclieth them also to abstain 
from !ieshly lusts, 13 to be obedient to magistrates, 18 and teacheth servants 
how to obey their masters, 20 patiently suffering for well doing, after the ex- 
ample of Christ. 

WHEREFORE laying aside a all malice, and all 
guile, and hypocrisies, and envies, and all evi2 
speakings, 

2 As new-born b babes, desire the sincere milk c of the 
word, that ye may grow thereby : 

3 If so be ye have tasted d that the Lord is gracious. 

4 To whom coming, as unto a living stone, aisallow- 
■ ea e indeed of men, but chosen of God, and precious, 



A. M. cir. 

4068. 

A. D. cir. 

64. 



i Ro.12.2. 

j Le.11.44. 

k Phi.2.12. 

1 Jn.l.29.3T 
Re.7.1i. 

m Rc.13.8. 

n Mat.28.18 
Phi.2.9. 



o Jn. 17.17, 
19. 



p 1 Jn.3.14, 

18. 



q Jn.1.13. 

r Ja.1.18. 



s or, Ibr 
that. 



t Is. 40. 6.. 8. 

u Jn.1.1,14. 

2Pe.l 19. 



CHAP. 2. 



a Ep.4.22, 
31. 



b Mat.l?.3. 

c 1 Co.3.2. 

I 
d Ps.34.8. 

e Ps.118.2Z ! 



Ver. 23. The word cf God.— Some explain this of Christ the Logos ; but ver. 
25 evidently explains it of the preached gospel. Campbell renders tnJs, "By 
the word of the living God, which ahideth for ever." 

Chap. II. Ver. 2. Sincere.— Doddridge, "unmingled." Macknight, "unadul- 
terated." So true believers thirst for the pure word of God. For as milk, 
when adulterated, contains less nutriment than in its natural state, so 
the word of God, when mingled with vain philosophy or human inventions, 
contains proportionably less of divine instruction and consolation, and our 
growth in grace is thereby checked, if not wholly stopped. 

Ver. 3. If so be.— Doddridge, "Since ye have." Macknight, " Because ye 
have," &c. 

Ver. 4 — 6. A living atone, &c. — See Isa. xxviii. 16 ; and compare Ephes. ii. 20 



Jj 



I 



628 



1 PETER, II. 



A. M. cir. 

4058. 

A D. cir. 

64. 



I. 



f or, be ye. 

g He. a 6. 

h Is. 61. 6. 
Re, 1.6. 

Mall. 11. 

Is.28.16. 

k or, an 

honour. 

I Mat.2l.42 

m Jude 4. 

n ©r, pur- 
chased. 

o De.4.20. 

p or, vir- 
tues. 

q Ac.26.18. 

r Ro.9.25. 

s Ps.119.19. 

t Ga.5.16.. 
21. 

u Ro.8.13. 
Ja,4.1. 

v or, where- 
in. 

w Mat.5.16. 

x Mat.22.21 
Ro.13.1.. 
7. 

y Tit.2.8. 

z Ga.5.1,13. 

a having. 

b or, es- ■ 
teem. 

c Ro.12.10. 
Phi.2.3. 

d Jn.13.35. 

e Fs.111.10. 

f Pr.24.21. 

g Ep.6.5, 
&c. 

h or, thank 
Lu.6.32. 



5 Ye also as lively stones, fare built up a spiritual 
s house, a holy *» priesthood to offer up spiritual 
» sacrifices, acceptable to God by Jesus Christ. 

6 Wherefore also it is contained, in the scripture, J Be- 
hold, I lay in Sion a chief corner stone, elect, precious : 
and he that believeth on him shall not be confounded. 

7 Unto you therefore which believe he is k precious : 
but unto them which be disobedient, the J stone which 
the builders disallowed, the same is made the head of 
the corner, 

8 And a stone of stumbling, and a rock of offence, 
even to them which stumble at the word, being disobe- 
dient: m whereunto also they were appointed. 

9 But ye are a chosen generation, a royal priesthood, 
a holy nation, a n peculiar ° people ; that ye should 
show forth the p praises of him who hath called you 
out of darkness ^ into his marvellous light : 

10 Which r in time past vxre not a people, but are 
now the people of God : which had not obtained 
mercy, but now have obtained mercy. 

11 Dearly beloved, I beseech you as s strangers and 
pilgrims, abstain from fleshly l lusts, which war 
u against the soul ; 

12 Having your conversation honest among the 
Gentiles: that, v whereas they speak against you as 
•evil-doers, they may by your good w works, which they 
shall behold, glorify God in the day of visitation. 

13 Submit x yourselves to every ordinance of man for 
the Lord's sake: whether it be to the king, as supreme; 

14 Or unto governors, as unto them that are sent 
by him for the punishment of evil-doers, and for the 
praise of them that do well. 

15 For so is the will of God, that y with well doing 
ye may put to silence the ignorance of foolish men : 

16 As z free, and not a using your liberty for a cloak 
of maliciousness : , but as the servants of God. 

17 b Honour all c men. Love the «i brotherhood. 
Fear e God. Honour the f king. 

18 s Servants, be subject to your masters with all 
fear ; not only to the good and gentle, but also to the 
froward. 

19 For this is h thank-worthy, if a man for conscience 
toward God endure grief, suffering wrongfully. 

20 For what glory is it, if, when ye be buffeted for 



Ver. 7. Precious. — Greek, " preciousness" itself— that is, invaluable. Com- 
pare chap. i. 1.9. 

Ver. 8. Which stumble being disobedient. — Doddridge, " which being 

disobedient, stumble :" disobedience, or infidelity, being the true cause of their 
stumbling. 

Ver. 1C. Which .... were not a people.— Sea Hosea ii. 23. 

Ver. 1.2. Honest— Or " good," as the word is often rendered : perhaps the 
exact idea is, consistent or honest to their profession. 

Ver. 13 To every ordinance of man. — Doddridge, " every human consti- 
tution." Macknight, " Every human creation [of magistrates."] The meaning 
certainly comprehends every existing form of government, monarchical or re- 
publican. To the Icing. — Including the Roman emperor. 

Ver. 16. A cloak —Doddridge, "a veil." 

Ver 19. This izthank-ioorthy.— Doddridge/ 1 graceful." Macknight," an 
accer table thing." 



J 



1 PETER, III. 



629 



your faults, ye shall take it patiently? but if, when ye 
do well, and suffer for it, ye take it patiently, this i is 
i acceptable with God. 

21 For even hereunto J were ye called : because Christ 
also suffered k for us, leaving us an example, that ye 
should i follow his steps : 

22 Who m did no sin, neither was guile found in his 
mouth : 

23 Who, when he was reviled, reviled not again; 
when he suffered, he threatened not ; but committed 
tt himself to him that °judgeth righteously : 

24 Who his own self bare p our sins in his own body 
<J on the tree, that we, being dead to sins, should live 
r unto righteousness : by s whose stripes ye were 
healed. 

25 For ye were as sheep going * astray ; but are now 
returned unto the u Shepherd and Bishop of your souls. 

CHAPTER III. 

1 He teacheth the duty of wives and husbands to each other, 8 exhorting all 
men to unity aixl love, 14 and to suffer persecution. 19 He declareth also the 
benefits of Christ toward the old world. 

IKE WISE, ye a wives, be in subjection to your own 
-" husbands ; that, if any obey not the word, they 
also may without the word be won by the conversa- 
tion of the wives ; 

2 While they behold your chaste conversation coupled 
with fear. 

3 Whose b adorning let it not be that outward adorn- 
ing of plaiting the hair, and of wearing of gold, or of 
putting on of apparel ; 

4 But let it be the hidden man of the c heart, in that 
which is not corruptible, even the ornament of a d meek 
and quiet spirit, which is in the sight of God of great 
price. 

5 For after this manner in the old time the holy 
women also, who trusted in God, adorned themselves, 
being in subjection unto their own husbands : 

6 Even as Sara obeyed Abraham, calling him e lord : 
whose f daughters ye are, as long as ye do well, and 
are not afraid with any amazement. 

7 Likewise, ye s husbands, dwell with them accord- 



A. M. cir. 

A. D. cir. 
64. 

i Mat.5.10 
..12. 

j Mat. 16.24 
ITI.33,4. 

k Some 
read, for 
you. 

1 Un.&lG. 
Ra.i2.il 

mis. 53. 9. 

n or, his 
cause. 

o Lu.23.46. 

p Is.53.4, 
&c 

q or, to. 

r Ro.6.11. 

s is.53.5,6. 

t Ps.119. 

176. 

u Eze.34.23 
Jn.10.11.. 
16. 



CHAP. 3. 

a Ep.5.22. 
Tit.2. 5,6. 

b 1 Ti.2.9, 
10. 

c Ps.45.13 
Ro.2.29. 

d Ps.25.9. 
149.4. 
Mat.5.5. 

e Ge.18.12. 

f children. 
g Col.3.19. 



Chap. III.*Ver. 1. Ye wives be in subjection.— Compare Ephes. v. 22. 

Ver. 3. Plaiting the hair.— The Editor of " The Ruins of Palmyra" discovered 
in the Palmyrene sepulchres, mummies embalmed in the ancient Egyptian 
manner: among other fragments which he carried off with him, was the hair 

of a female, 'plaited after the manner (still) used by the Arabian women. 

And ofioearing of gold.— Gill says, the Jewish women used to wear crowns 
(or coronets) on their heads, in the form of the city of Jerusalem, which they 
called a golden city. The Asiatics, in general, we know, are peculiarly fond 
of golden ornaments ; and the Roman ladies emulated them to a degree of 
great extravagance. But Plutarch quotes from Crates a passage very similar 
to this, and worth preserving. He says, that " Neither gold, nor emeralds, nor 
pearls, give grace and ornament to a woman ; but those things which clearly 
express and set off their gravity, regularity, and modesty." 

Ver. 6. Not afraid with any amazement. — This appears to us, as to Dodd- 
ridge, to have a plain reference to the case of Sarah, but in a way which, we 
confess, we do not understand. Sarah was evidently confounded, and told a 
falsehood, which we can ascribe only to her " amazement" and alarm, on 
finding her secret thoughts discovered. But Macknight renders the passage, 
" whose daughters ye have become by doing well, and not being frightened with 
any terror." 



630 



1 PETER, III. 



A. M. cir. 

4063. 

A. D. cir. 

64. 

h Ro.12.lS. 



i or, loving 
to the. 



Un.3.18. 

k Mat. 5. 44. 
Ep.4.32. 



1 Ps.34.12, 
&c. 



ra upon. 

u Pr.16.7. 
Ro.8.28. 



o Is.8. 12,13. 
51.12. 



p Ps. 119.46. 



q or, rever- 
ence. 



r c.2.21. 

s 2Co.&21. 

t Ro.4.25. 
u Is. 42.7. 



ing to knowledge, giving honour unto the wife, as unto 
the weaker vessel, and as being heirs together of the 
grace of life ; that your prayers be not hindered. 

8 Finally, be ye all of one h mind, having compassion 
one of another, i love 1 as brethren, be pitiful, be cour- 
teous : 

9 Not k rendering evil for evil, or railing for railing : 
but contrariwise blessing; knowing that ye are there- 
unto called, that ye should inherit a blessing. 

10 For l he that will love life, and see good days, let 
him refrain his tongue from evil, and his lips that they " : 
speak no guile : 

1 Let him eschew evil, and do good; let him seek 
peace, and ensue it. 

12 For the eyes of the Lord are over the righteous 
and his ears are open unto their prayers : but the fac,< 
of the Lord is m against them that do evil. m 

13 And n who is he that will harm you, if ye be fol- 
lowers of that which is good? 

14 But and if ye suffer for righteousness' sake, happy 
are ye : and ° be not afraid of their terror, neither be 
troubled ; 

15 But sanctify the Lord God in your hearts: and 
P be ready always to give an answer to every man that 
asketh you a reason of the hope that is in you with 
meekness and <J fear : 

16 Having a good conscience ; that, whereas they 
speak evil of you, as of evil-doers, they may be asham- 
ed that falsely accuse your good conversation in Christ. 

1 7 For it is better, if the will of God be so, that ye 
suffer for well doing, than for evil doing. 

18 For r Christ also hath once suffered for sins, the 
just s for the unjust, that he might bring us to God, 
being put t to death in the flesh, but quickened by the 
Spirit : 

19 By which also he went and preached unto the 
spirits in u prison ; 



Ver. 11. Eschew— i. e. avoid; or, as in the Psalm here quoted, "Depart from." 



which Loivth 



Ensue— i. e. " pursue it 

Ver. 14. Be not afraid of their terror, &c— See Isa. viii. 12 ; v 
renders, " Fear not the object of their fear," meaning their idols. . 

Ver. 15. Sanctify the Lord God.— The most ancient MSS. read, " The Lord 

Christ." So the Alexandrian, Vatican, and Codex Ephrem, and three junior 

MSS. Likewise the Vulgate, Syriac, Coptic, and Armenian Versions, and 

some of the early Fathers : yet it is rejected by Gricsbach, as not in the far 

< greater majority of MSS. 

Ver. 18. Quickened by the Spirit.— Many able critics, asVitringa, Schoetgen, 
* &c. understand this of the divine nature of Christ ; and Bishop Horsley, of Me 
human Spirit, in a separate state ; but the resurrection of our Lord L* elsewhere 
. attributed to the Holy Spirit— (see Rom. i. 4, and note ; Rom. viii. n)— some- 
times to Christ himself, but then by a pow r er delegated from the Father, John 
X. 18. See also our note on Heb. ix. 14. 

Ver. 19. To the spirits in prison.— The state of these human spirits in prison 
appears equivalent to that of the fallen angels " reserved in everlasting chains." 
Jude, ver. 6. Roman Catholic writers, indeed, here find a 'purgatory, which 
we can find no where in the Bible: but, 1. Purgatory is, according to their own 
doctrine, for venial offences only, and these were evi lently guilty of mortal sin, 
and must therefore be consigned to hell, from whence they hold no deliverance ; 
and, 2. These were so far from being delivered, that the apostle describes them 
us in prison when he wrote. [Christ, as Cod, had gone, by bis Spirit, inspiring 
his servant Noah, to denounce the approaching deluge, and preach repentance, 



1 PETER, IV. 



631 



20 Which sometime were disobedient, when once 
v the long-suffering of God waited in the days of Noah, 
while the ark was a preparing, wherein few, that is, 
eight souls were saved by water. 

21 The like figure whereunto even w baptism doth also 
now save us (not the putting away of the filth of the 
flesh, but the answer of a good conscience x toward 
God,) by the resurrection of Jesus Christ : 

22 Who is gone into heaven, and is on the right hand 
of God ; y angels and authorities and powers being 
made subject unto him. 

CHAPTER IV. 

1 He exhorteth them to cease from sm by the example of Christ, ana the con- 
sideration of the general end that now approacheth : 12 and comforteth them 
against persecution. 

FORASMUCH then as Christ hath suffered for us 
ji the flesh, arm yourselves likewise with the 
same a mind : for b he that hath suffered in the flesh 
hath ceased from sin ; 

2 That c he no longer should live the rest of his time 
in the flesh to the lusts of men, but to the will of God. 

3 For d the time past of our life may suffice us to 
have wrought the will of the Gentiles, when we walked 
in lasciviousness, lusts, excess of wine, revellings,ban- 
quetings, and abominable idolatries : 

4 Wherein they think it strange that ye run not with 
them to the same excess of riot, speaking evil e of you : 

5 Who shall give account to him that is ready to 
judge the quick and the dead. 

6 For for this cause was the gospel preached also to 
them that are dead, that they'might be judged f ac- 
cording to men in the flesh, but live s according to 
God in the spirit. 

7 But the end h of all things is at hand : be ye there- 
fore sober, and watch iunto prayer. 

8 And above all things have fervent charity among 
yourseWes: for J charity k shall cover the multitude 
of sins. 



A. M. cir. 

4068. 

A. D. cir. 

64. 

v Ge.6, &c. 

w Ep.5.20. 

x Ao.g.37. 

Ro 13.10. 

y Ep.L21. 



CHAP. 4. 

a Phi.2.5. 
b Ro.G.2,7. 
c 2 Co.5.15. 

d 1 Co.fl.lL 

Tit. 3.3. 

e Ac.13.45. 
f Mat.24.9. 
g Re. 14. 13. 
h Ja.5.8,9. 
i Lu.21.36. 

j lCo.13.7. 

k or, will. 



to the incorrigible antediluvians, who perished in their sins, and whose " spirits" 
were in "the prison" of hell, when the Apostle wrote ; being - confined there 
till the judgment of the great day. This appears to be the genuine sense of the 
passage, as it is perfectly agreeable to the whole of the context.]— Bagster. 

Ver. 20. Which sometime— Macknight , "formerly." Were saved by 

loater.—Do&lridge, " safely carried through the water:" and he adds, that 
Raphelius abundantly justifies this sense of the particle (dia,) when used with 
a genitive case. 

Ver. 21. The like figure whereunto— Doddridge, " The antitype unto which," 
meaning the ark. But Macknight says, "The relative (which) being (in the 
Greek) neuter, its antecedent cannot be (kibotos) ' the ark,' which is feminine, 
bat (udos) ' water,' which is neuter." 

Chap. IV. Ver. 1. He that hath suffered in the Jlish— That is, as St. Paul 
expresses it, "hath crucified the flesh." See Gal. ii. 20; v. 24 ; vi. 14. — 
Rath ceased from sin—i e. according to Doddridge, " from its habitual 
practice " 

Ver. 3. Abominable idolatries. — The adjective here used implies what is both 
unlawful and detestable ; and is applied by Josephus to the unnatural lusts in- 
dulged in the Pagan worship. See Parkhursfs Lex. in Athemitos. 

Ver. 6. For for this cause ivas ths gospel preached also to them that are dead. — 
Doddridge, Macknight, and others, explain this figuratively, in reference to the 
Gentiles, who are said, Ephes. ii. 1, " to be dead in trespasses and sins." 

Ver. 8. Above all things have fervent charity. — (Greek, agape) i. e. love, 
intense love. Multitude of sins.— Solomon (Prov. x. 12.) says, " all sins" — 



632 



1 PETER, IV. 



A. M. etc. 

4068. 

A. D. cir. 

64. 



1 He.13.2,^ 
16. 



noRo.l2.£. 

u Lii.12.42. 
o lCo.10.31 
p Re. 1.6. 

q 1 Co. 3. 13. 
r Ja.1.2. 

»2Ti.2.12. 
t MM.5.11. 



u Is. 10. 12. 
Je.49.12.- 
Eze.9.6. 



v Je.25.29. 
Lu.23.31. 



9 Use hopitality i one to another without grudging. 

10 As every man hath received m the gift, even so 
minister the same one to another, as good stewards 
n of the manifold grace of God. 

11 If any man speak, let kim speak as the ora- 
cles of God ; if any man minister, let him do it as of 
the ability which God giveth : that God in all ° things 
may be glorified through Jesus Christ, to p whom be 
praise and dominion for ever and ever. -Amen. 

12 Beloved, think it not strange concerning the fiery 
q trial which is to try you, as though some strange 
thing happened unto you : 

13 But r rejoice, inasmuch as ye are partakers of 
Christ's sufferings ; that, when s nis glory shall be re- 
vealed, ye may be glad also with exceeding joy. 

14 If l ye be reproached for the name of Christ, hap- 
py are ye ; for the spirit of glory and of God resteth 
upon you : on their part he is evil spoken of, but on 
your part he is glorified. 

15 But let none of you suffer as a murderer, or as a 
thief, or as an evil-doer, or as a busybody in other 
men's matters. 

16 Yet if any man suffer as a Christian, let him not 
be ashamed ; but let him glorify God on this behalf. 

17 For th# time is come that judgment must begin 
u at the house of God : and if it first begin at us, what 
shall the end be of them that obey not the gospel of 
God? 

18 And if v the righteous scarcely be saved, where 
shall the ungodly and the sinner appear? 

19 Wherefore let them that suffer according to the 



evidently meaning the sins, or faults, of those we love ; for it is put in oppo- 
sition to " Hatred (which) stirreth up strifes." 

Ver. 10. As every man hath received the gift—\. e. a spiritual gift, as of teach- 
ing, translating, healing, &c. 

Ver. 11. The oracles of God. — The Greeks used this term in reference to the 
responses received from their deities ; or rather from their priests in their 
names. Stephen applies this term to the laws given to Moses, calling them 
lively, or living oracles, because delivered by the voice of God. Acts \ii. 30. 

Ver. 12. The fiery trial— Namely, of affliction, or rather persecution; alluding 
to the trial of gold in a furnace. See chap. i. 7. 

Ver. 13. When his glory shall be revealed— Namely, at the last day. 

Ver. 14. Spirit of glory and of God.— Alluding to Isa. xi. 2. 

Ver. 15. An evil-doer.— Doddridge and Macknight, 1 ' a malefactor." Abusy- 

body.— An inspector of another ; meddling with other people's concerns. 
hardener, Doddridge, and others, have remarked, that this character, from 
its being associated with the worst criminals, must here intend something mora 
thai " a tattler." It properly means one that pries into affairs, with which he 
has, in fact, no concern ; and must here refer to public or state affairs, and, as 
we conceive, properly describes a political busybody — a factious or seditious 
penon. The Jews were remarkable for this crime. 

Vsr. 16. Suffer as a Christian.— The only passages in which this term 

" Christian" occurs are this verse, and Acts xi. 26 ; xxvi. 28. Let him glorify 

God on this behalf— -i. e. as suffering for Christ's sake. 

Ver. 17. Judgment must begin at the house of God— -That is, with his own 
people ; as it is said, Ezek. ix. 6, " Begin at my sanctuary ;" and the meaning 
seems to be, that the divine judgments should first visit the Christians, for the 
purification of the church, and then fall with a weight of terrible destruction on 
the unbelieving Jews. 

Ver. 18. Scarcely be sewed.— Doddridge and Macknight, "Be saved with 
difficulty." This appears to be quoted from the LXX. of Prov. xi. 31. The 
original term rendered scarcely, signifies with difficulty, as in Acts xiv. 18 ; 
xxvii. 7, 8, 16. 



1 PETER, V. 



633 



will of God commit w the keeping of their souls to him 

in well doing, as unto a faithful Creator. 

CHAPTER v. 

1 He exhorteth the elders to feed their flocks, 5 the younger to obey, 8 and all to 
be sober, watchful, and constant in the faith : 9 to resist the cruel adversary 
the devil. 

THE elders which are among you I exhort, who am 
also an elder, and a witness of the sufferings of 
Christ, and also a partaker of the glory a that shall be 
revealed : 

2 Feed b the flock of God c which is among you, 
taking the oversight thereof, not by constraint, but 
d willingly ; not for filthy e lucre, but of a ready mind ; 

3 Neither as f being lords over GooVs heritage, but 
being ensamples s to the flock. 

4 And when the chief h Shepherd shall appear, ye 
shall receive a crown i of glory that fadeth not away. 

5 Likewise, ye younger, submit yourselves unto the 
elder. Yea, all J of you be subject one to another, and 
be clothed with humility : for God k resisteth the proud, 
and giveth grace to the humble. 

6 Humble 1 yourselves therefore under the mighty 
hand of God. that he may exalt you in due time : 

7 Casting m all your care upon him ; for he careth 
for you. 

8 Be sober, be vigilant; because your adversary the 
devil, as n a roaring lion, walketh about, seeking 
whom he may devour : 

9 Whom ° resist steadfast in the faith, knowing that 
the same afflictions are accomplished in your brethren 
that are in the world. 

10 But the God of all grace, who hath called us unto 
his eternal glory by Christ Jesus, after that ye have 
suffered a p while, make you <i perfect, r establish, 
s strengthen, t settle you. 

11 To him be u glory and dominion for ever and ever. 
Amen. 



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a Ro.8.17, 

18. 

b Jn.21.15.. 
17. 
Ac.20.2a 

c or, as 
much as 
in you is. 

d 1 Co.9.17. 

e 11 i.3.3,8. 

f or. over- 
ruling. 

g 1 Ti.4.12. 

h He. 13.20. 

i 2TU.8. 

j Ep.o.21. 

k Ja.4.6. 

1 Is 57.15. 

mPs 55.22. 

n Re. 12. 12. 

o Ja.4 7. 

p 2 Co. 4.16 

q He. 13.21. 

r 2 Th.3.3. 

s Zee. 10.6, 
12. 

t Ps. 138.7,8 

u c.4.11. 



Ver. 19. A faithful Creator — Who will preserve their separate spirits, and 
restore to them their bodies, at the resurrection. 

Chap. V. Ver. 1. Who am also an elder. — Hammond, " a fellow elder." 
(Greek, sum-presbuteros.) " Elders here, as in other places, (says Leighton.) 
is a name, not of age, but of office ; yet the office is named by mat age, which 
is, or ought^ to be, most suitably qualified for it ; importing that men, though not 
aged, yet if called to that office, should be noted for such wisdom and gravity 
of mind and carriage, as may give that authority, and command thai'- respect, 
wliich is requisite for persons in their calling: not novices, as Paul speaks, 
(1 Tim. iii. fi.) but such as young Timothy himself was in humility and diligence. 
(Phil. ii. 20.) The name of Elders sometimes denotes civil rulers, sometimes 
pastors of the church. Here it appears that pastors are meart, as the exhor- 
tation of feeding the flock evinces." 

Ver. 2. Taking the oversight thereof. — Hammond, " governing it." Dodd 
ridge, " discharge the episcopal office." Macknight, " The Bishop's office. " 

Ver. 3. Neither as being lords.— Macknight, as "lording it." The word 
strictly means to tyrannize, or domineer. See Macknight, and compare Mat. 
xx. 25. 

Ver. 4. The chief Shepherd.— In Spain, it seems, the flocks often contain 
10,000 sheep, divided into ten tribes, with 50 under shepherds, and as many dogs. 

See Orient. Oust. No. 577. Fadeth not away.— As was .he cas« with those 

garlands which were bestowed as rewards in the public games. 

Ver. 5. Be clothed with humility. — Whitby and others explain th*s of a frock 
which was worn by slaves and working men over their meaner dress ; and the 
expression implies, that humility should be conspicuous above all ei'her virtues. 

Ver. 8. Whom he may devour.— Doddridge and Macknight, " Shallow up." 



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12 By v Silvanus,; a faithful brother unto you, as 1 1 
suppose, I have written briefly, exhorting, and testify- 
ing that this is the true grace of God wherein ye 
w stand. 

13 The church that is at Babylon, elected together 
with you, saluteth you ; and so doth Marcus my son. 

14 Greet x ye one another with a kiss of charity. 
Peace y be with you all that are in Christ Jesus. 
Amen. 



Ver. 12, By Silvanus.— Probably that Silvanus (or Silas) who was Paul's 
companion ; 2 Ccr. i. 19, &c. As I suppose— Rather, " as I reckon," or con- 
clude ; as Rom. ui. 28 ; viii. 18. " The phrase does not imply doubt."— Dodd- 
ridge. 

Ver. 13. The church that is at Babylon.— Literally, " She at Babylon," 
which some explain of Peter's wife. The word church is, however, supplied 

in the Syriac, Vulgate, and other ancient versions ; and by CEcumenius. At 

Babylon. — There were two Babylons ; one in Egypt, the other in Syria : but 
Lardner says, there is no mention of either, church or bishop at the former 
place, by any of the writers of the four first centuries. Many commentators 
therefore, (among whom areBeza, Lightfoot, and Benson,) refer to the great 
Babylon of Assyria : Lardner, however, objects, that this city was " almost 
deserted in the apostles' days ;" and farther argues, from chap. ii. 13, 14, 17 
that Peter wrote from some part of the Roman Empire, which at that time did 
not include Babylon, then under the dominion of the Parthians. These diffi- 
culties have led to a third opinion, which, indeed we have adopted from Mr. 
Home, in our table of Catholic Epistles. This is, that by Babylon, Peter 
meant Rome; as it is evident John did in the Apocalypse, on account of its 
being the metropolis of idolatry. This opinion has the general testimon of 
antiquity. Eusebius, who adopts it, quotes the authorities of Clc7nent of 
Alexandria, and Papias, Bishop of Jerusalem, fcoth of the second century. It 
was adopted by Jerome; by all writers of the church of Rome ; and, among 
Protestants, by Grotius, Whitby, Hammond, Lardner, Macknight, and 

many others. Marcus— Probably the Evangelist. See Introduction to his 

Gospel. 

CONCLUDING REMARKS ON 1 PETER. 

[As the design of this Epistle is excellent, remarks Macknight, so its execu- 
tion, in the judgment of the best critics, does not fall short of its design. Os- 
tervald says of the first Epistle of Peter, " it is one of the finest books of the 
New Testament ;" and of the second, ''that it is a most excellent Epistle, and 
is written with great strength and majesty." Erasmus pronounces the first 
Epistle to be " worthy the prince of the Apostles, and full of apostolical dig- 
nity and authority ;" and adds, " it is sparing in words, but full of sense." " St. 
Peter's style," as Dr. Blackivall justly observes, " expresses the noble vehe- 
mence and fervour of his spirit, the full knowledge he had of Christianity, and 
the strong assurance lie had of the truth and certainty of his doctrine ; and he 
writes with the authority of the first man in the college of the Apostles, lie 
writes with that quickness and rapidity of style, with that noble neglect of 
some of the formal consequences and niceties or grammar, still preserving its 
true reason, and natural analogy, (which are always marks of a sublime ge- 
nius,) that you can scarcely perceive the pauses of his discourse, and distinct- 
ion of his periods. The great Joseph Scaliger calls Peter's first Epistle ma 
jestic ; and I hope he was more judicious than to exclude the second, though 
he did not name it. A noble majesty and becoming freedom are what dis 
tinguish Peter; a. devout and judicious person cannot read him without so- 
lemn attention and awful concern. The conflagration of this world, and fu- 
ture judgment of angels and men, in the third chapter of the second Epistle, is 
described in such strong and terrible terms, such awful circumstances, that in 
the description we see the planetary heavens and this our earth wrapped up 
with devouring flames ; hear the groans of an expiring world, and the crashes 
of nature tumbling into universal ruin. And what a solemn and moving Epi- 
phonema, or practical inference, is that ! ' Since, therefore, all these things 
must be dissolved, what manner of persons ought ye to be in holy conversa- 
tion and godliness' — in all parts of holy and Christian life,— in all instances of 
.justice ami charity? 'The meanest soul, and lowest imagination,' says an 
ingenious man, "cannot think of that time, and the awful descriptions we 
meet with of it in this place, and several others of Holy Writ, without the 
greatest emotion and deepest impressions.' " " As the true Chu'ch of Christ," 
says Dr. Clarke, "has generally been in a state of suffering, the Epistles of 
St Peter have ever been most highly prized by all believers. That which wo 



I PETER. 



635 



have just finished is an admirable letrer, containing some of the most impor- 
tant maxims and consolations for the Church in the wilderness. No Christian 
can read it without deriving" from it both liglit and life. Ministers, especially, 
should study it well, that they may know how to comfort their flocks when 
in persecution or adversity. He never speaks to good in any spiritual case 
who is not furnished out of the Divine treasury. God's words invite, solicit, 
and command assent : on them a man may confidently rely. The words of 
man may be true, but they are not infallible. ■ This is the character of God's 
word alone." To these valuable remarks on the varied excellences and uses 
of this inimitable Epistle, it may be only necessary to add, that it is not only 
important in these respects, but is a rich treasury of Christian doctrines and 
duties, from which the mind may be enriched, and the heart improved, with 
the most ennobling sentiments.] — Bagster. 



THE SECOND EPISTLE GENERAL OF PETER. 



[The writer of this Epistle calls himself " Simon Peter," (ch. i. 1. Ac. xv. 
14. Gr.) "an apostle of Jesus Christ;" alludes to circumstances and facts 
which agree with none but Peter, (ch. i. 14—16. John xxi. 19 ;) calls it his se- 
cond Epistle, (ch. iii. 1;) and speaks of his "beloved brother Paul," (ch. iiJL 
15.) It must, therefore, either be the work of the Apostle Peter, or of one who 
personated him ; but this latter supposition, that of forging the name of an 
apostle, and personating him, is wholly inconsistent with the remarkable ener- 
gy with which the writer inculcates holiness, and the solemn yet affectionate 
manner, in which he testifies against the delusions of those by whom it was 
noglected. Some doubts, however, of its genuineness and divine authority 
were entertained in the primitive church, which Jerome ascribes to the sup- 
posed dissimilarity of style between it and the first Epistle. But, being written 
only a short time before the Apostle's martyrdom, (ch. i. 14,) though appa- 
rently but a short time after the first, (ch. i. 13, 15,) and not hiving been so 
publicly avowed by him, and clearly known to be his, during his lifetime, the 
scrupulous caution of the church hesitated about admitting it into the sacred 
canon, till internal evidence fully convinced the most competent judges that 
it was entitled to that high distinction.]— Bagster. 



CHAPTER I. 

1 Confirming them in hope of the increase of God's graces, 5 he exhorteth them, 
by faith, and good works, to make their calling sure : 12 whereof he is careful 
to remember them, knowing that his death is at hand : 16 and warneth them 
to be constant in the faith of Christ, who is the true Son of God, by the eye- 
witness of the apostles beholding his majesty, and by the testimony of the Fa- 
ther, and the prophets. 

* OIMON Peter, a servant and an apostle of Jesus 
*p Christ, to them that have obtained like b precious 
faith with us through the righteousness of c God and 
our Saviour Jesus Christ : 

2 Grace and peace d be multiplied unto you through 
the knowledge of God, and of Jesus our Lord, 

3 According as his divine power hath given unto us 



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a or t 

Symeon. 

b Ep.4.6. 

c our God 

and ikb- 
viour. 

d Da. 4. 1 
6.25 



Chap. I. Ver. 1. Simon Peter.— Simeon seems to have been the Hebrew 
way of pronouncing this name, being used by the Apostle James in Acts xv. 
14. This Epistle was not generally received in the Christian church before the 
fourth century. There are, however, several probable allusions to it in the 
Apostolical Fathers ; and, from the fourth century, it seems to have been gene- 
rally received, and read among the other Scriptures ; and though its inspiration 
was at first doubted by some, it was not reckoned among the spurious Scrip- 
tures, then too common. The Epistle is, however, so excellent, and (except 
chap ii.) so similar in style and spirit to the first Episrle, that we believe it is 
now almost, universally admitted into the sacred Canon. The righteous- 
ness of God and our Saviour.— Margin, " of our God and Saviour." [This 
is certainly the literal and proper rendering of the original, and should have 
been received in the text : it is an absolute proof that St. Peter calls Jesus 
God, in the most proper sense of the term.]— Bagster. So Granville Sharp, 
Wordsworth, Middteton, and Pye Smith. 



if 



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e Ps.84.ll. 
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f or, by. 

g 2 Ti 1.9. 

h 2Co.7.1. 

Hs.U'.l'J. 

c.2.18,20. 

k Phi.4.8. 

1 Phi.1.9. 

nlCo.9.25. 

c Ja.1.4. 

o 1 Ti.4.7. 

p Jn 13.34, 
35. 

q lCo.13.1.. 
3. 

r idle. 

s Jn.l5.2..6. 

t Un.2.9.. 
11. 

u c.3.17. 

v Un.3.19. 
Re.22. 14. 

wc.3.1. 

x Jn.21.18, 
19. 



all e things that pertain unto life and godliness, 
through the knowledge of him that hath'calied us f to 
glory and s virtue : 

4 Whereby are . given unto us exceeding great and 
precious h promises : that by these ye might be i par- 
takers of the divine nature, having escaped J the cor- 
ruption that is in the world through lust. 

5 And besides this, giving all diligence, add to your 
faith k virtue ; and to virtue i knowledge; 

6 And to knowledge m temperance; and to tempe- 
rance "patience ; and to patience ° godliness ; 

7 And to godliness brotherly p kindness ; and to 
brotherly kindness q charity. 

8 For if these things be in you, and abound, they 
make you that ye shall neither be r barren nor unfruit- 
ful s in the knowledge of our Lord Jesus Christ. 

9 But he that lacketh these things is t blind, and can- 
not see afar off, and hath forgotten that he was purg- 
ed from his old sins. 

10 Wherefore the rather, brethren, give diligence to 
make your u calling and election sure: for v if ye do 
these things, ye shall never fall : 

11 For so an entrance shall be ministered unto you 
abundantly into the everlasting kingdom of our Lord 
and Saviour Jesus Christ. 

12 Wherefore I will not be negligent to put you always 
in remembrance of these things, though ye know 
them, and be established in the present truth. 

13 Yea, I think it meet, as long as I am in this taber- 
nacle, to stir w you up by putting you in remembrance; 

14 Knowing that shortly I must put off this my ta- 
bernacle, even as our Lord Jesus Christ hath showed 
x me. 

15 Moreover I will endeavour that ye may be able 



Ver. 3. To— Margin " By"— glory and virtue.— If we take the textual ren- 
dering, it means that we are called to practise the one, and enjoy the other : 
if the margin, it may import, that by a display of these in the gospel, we are 
called to embrace it. 

Ver. 4. The divine nature.— Doddridge, " A divine nature ;" i. e. the new 
nature conferred in regeneration. 

Ver. 5. Add to your faith virtue. — Doddridge, and many others, take " vir- 
tue*' here in the "sense of courage, or fortitude — " Add to, or associate with, 
your faith, courage to profess it, and knoiolegde to defend it," &c. 

Ver. 7. Charity. — See note on 1 Peter iv. 8. 

Ver. 9. Is blind— i. e. partially so. Cannot see afar off.— Doddridge, 

"shortsighted." But Bochart explains the word here used, (muopazon,) as 
meaning to wink the eyes against the light— not being able to endure it. He 
Is followed by Macknight. 

Ver. 10. Make your catling and election sure.— Macknight, "firm." That 
is, by a holy life demonstrate your calling and election. 

Ver. 11. An entrance shall be ministered unto you abundantly— i. e. a free 
a Jmittance and a hearty welcome, 

Ver. 12. In the present truth— i. e. in that of which he was now treating ; 
namely, that diligence in religion was the way to perseverance. 

Ver. 13. I think it meet, &c— This is supposed by some to be a sort of apolo 
gy for writing again so sopn after his first epistle : i. e. probably within a year. 

Ver. 14. Put off this my tabernacle.— Compare 2 Cor. v. 1—5. He was at 
this time, we suppose, at Koine, with his " beloved brother Paul," as he calls 
him, (chiip. iii. 15, > "ready to be offered" as a sacrifice for the truth, and 
waiting for the summons to " put off his fleshly tabernacle," and put on robes 
of celestial eloiy. 

Ver. 15. Mor< over— Doddridge, " But." (Gr. de.) 






2 PETER, II. 



after my decease to have these things always in re-| 
membrance. 

16 For we have not followed cunningly devised 
y fables, when we made known unto you the power 
and coming of our Lord Jesus Christ, but were eye- 
witnesses z of his majesty. 

17 For he received from God the Father honour and 
glory, when there came such a voice to him from the 
excellent glory, This is my beloved Son, in whom I 
am well pleased. 

18 And this voice which came from heaven we heard, 
when w r e were with him in the holy mount. 

19 We have also a more sure word of prophecy ; 
whereunto ye do well that ye take heed, as unto a 
light a that shineth in a dark place, until the day dawn, 
and the day star b arise in your hearts : 

20 Knowing this first, that no prophecy of the scrip- 
ture is of any private interpretation. 

21 For the prophecy came not c in dold time by the 

will of man : but holy men of God spake as they were 

moved e by the Holy Ghost. 

CHAPTER II. 

1 He forelelleth them of false teachers, showing the impiety and punishment 
both of them and their followers : 7 from which the godly shall be delivered, 
as Lot was out of Sodom : 10 and more fully describeth the manners of those 
profane and blasphemous seducers, whereby they may be the better known, 
and avoided. 

BUT a there were false prophets also among the 
people, even as there shall be false teachers among 
b you, who privily shall bring in damnable heresies, 
even denying the Lord that bought them, and bring 
upon themselves swift destruction. 

2 And many shall follow their c pernicious ways ; by 
reason of whom the way of truth shall be evil spo- 
ken of. 

3 And through covetousness shall they with feigned 
words make merchandise of you : whose judgment 
d now of a long time lingereth not, and their dam- 
nation slumbereth not. 



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22.16. 



c or, at any. 
d Lu.1.70. 
e 2TL3.16. 



CHAP. 2. 



a De.13.1, 
&c. 



b Mat.24.5, 
24. 

Ac. 20. 29, 
30. 
1 Ti.4.1. 



c or, lasci- 
vious, as 
some co- 
pies read. 



d Jude 4..7- 



Ik: 



Ver. 19. A more sure word of prophecy— Or, prophetic word. Some cri- 
tics think the comparative degree is here used for the superlative, and render 

it, "a most pure word," &c. See Doddridge, &c. A light— {Or. "a 

lamp.") In a dark place. — Some have supposed this an allusion to the lamp 

(or candlestick) which was burnt in the holy place : but the word (auchmero) 
strictly means a filthy, as well as dark place — " a dark hole — a cellar." Such 

is this world without, divine revelation. The day star.— (Gr. Phosphcros.) \ 

By this name, the Greeks meant the planet Venus, or the morning star— a 
name which our Lord appropriates to himself, Rev. xxii. 16. j 

Ver. 20. Private interpretation.— Owen and Doddridge, " impulse." i 
Macknight, " invention." Hammond thinks this has a reference to the word 
given at starting in the Olympic games. They did not speak of their own ac- 
cord; they did not "run without being sent." — See Rom. x. 15. 

Ver. 21. Spake as they were moved. — Doddridge, "borne on," or carried 
beyond themselves by the influences of the Holy Spirit. 

Chap. II. Ver. 1. Damnable heresies.— Literally (says Macknight) " He- 
resies of destruction," or "destructive heresies." So Doddridge. Deny- 
ing the Lord that bought them.— The word here used for " Lord" (despotes) 
signifies a master when connected with servants, and a sovereign, when with 
subjects. It being doubted whether this word i$ in any other piace applied to 
Christ, makes it questionable here : but see 1 Tim. ii. 21, and compare Jude 4. 

Ver. 3. With feigned words.— Doddridge, "Deceitful words." Whose 

judgment now of a longtime lingereth not.— Macknight, " To them, the 
punishment [threatened] of old (Jude 4.) lingereth not." 



54 



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18. 

j Jude 14,15 

k He 13.4. 

1 or j do- 
minion. 

mJiie8,10. 

n Some 
read, 
against 
them- 
selves: 

o J2.12.3. 



p Phi.3.19. 
Jude 12, 
&c. 



q an aduU 
teress. 



4 For if God spared not the angels that sinned, but 
cast them down to hell, and delivered them into chains 
of darkness, to be reserved unto judgment; 

5 And spared not the old world, but saved e Noah 
the eighth person, a preacher of righteousness, bring 
ing in the flood upon the world of the ungodly; 
a And turning the cities of f Sodom and Gomorrah 
into ashes condemned them with an overthrow, 
making = them an ensample unto those that after 
should live ungodly ; 

7 And delivered just h Lot, vexed with the filthy con- 
versation of the wicked : 

8 (For that righteous man dwelling among them, in 
seeing and hearing, vexed his righteous soul from day 
to day with their unlawful deeds ;) 

9 The Lord knoweth how to i deliver the godly out 
of temptations, and to reserve j the unjust unto the 
day of judgment to be punished : 

10 But chiefly them k that walk after the flesh in the 
lust of uncleanness, and despise i government. Pre- 
sumptuous are they, self-willed, they are not afraid to 
speak evil of m dignities. \ 

11 Whereas angels, which are greater in power and 
might, bring not railing accusation n against them be- 
fore the Lord. 

12 But these, as natural brute ° beasts, made to be 
taken and destroyed, speak evil of the things that they 
understand not; and shall utterly perish in their own 
corruption : 

13 And shall receive the reward of unrighteousness, 
as they p that count it pleasure to riot in the day time. 
Spots they are and blemishes, sporting themselves 
with their own deceivings while they feast with you ; 

14 Having eyes full of * adultery, and that cannot 

Ver. 4. Hell— Greek, Tartarus. Homer describes these doleful regions as "a 
deep gulf under the earth with a brazen entrance," (Iliad, bk. viii.) Hesiod 
also speaks of Tartarus as the place where the Titans (or rebellious giants,) 
are bound with chains in thick darkness. (Theog.) Compare Jude, ver. 6. 
The word is used only in these two places in the New Testament. 

Ver. 5. The eighth person.— Perhaps meaning the head of his family, con- 
taining eight persons. (1 Peter hi. 20.) But Bishop Pearson supposes Noah 
to have been the eighth Patriarch who was a preacher of righteousness, which 
is very possible, though he was the tenth person from Adam in the genealogy ; 
for we are not sure that all of them were preachers. 

Ver. 6. Into ashes— i. e. burnt them into ashes by a storm of fire and brim- 
stone. See Gen. xix. 23—30. An ensample— \. e. example. 

Ver. 9. Temptations— \. e. trials. See note on James i. 2. 

Ver. 10. In the lust of uncleanness.— This is supposed to refer to the sin of 

Sodom above mentioned. Compare Jude 7. To speak evil.— Literally, " to 

blaspheme dignities ; implying falsehood, as well as abuse. The dignities 
here meant are magistrates. See Rom. xiii. 1 — 4. 

Ver. 11. Against them—i.e. dignities or magistrates : but the margin says, 



' though it should rather be, as 
The common version is, however, 



some copies read, " against themselves 
Macknight says, "against each other." 
best supported. 

Ver. 12. As natural brute beasts. — (" As natural animals, void of reason," 

following only the gross instinct of their nature. ]—Ba%ster. Made to betaken 

and destroyed.— Macknight, " Made for capture and destruction." 

Ver. 13. While they feast with you—i. e. join with you in your sacred least. 

Ver. 14. Full of adultery.— Margin, " an adulteress." The idea is, that the 

objects of their lusts were always present to their imaginations. Cursed 

children— \. c. " children of a curse," as was Canaan. Covetous practices. 



2 PETER, III. 



639 



Tl 



cease from sin ; beguiling unstable souls : a heart they 
have exercised with covetous practices ; cursed child- 
ren : 

15 Which have forsaken the right way, and are gone 
astray, following the way of Balaam r the son of Bosor, 
who loved the wages of unrighteousness ; 

16 But was rebuked for his iniquity : the dumb ass 
speaking with man's voice forbade the madness of the 
prophet. 

17 These are wells without water, clouds s that are 
carried with a tempest ; to whom the mist of darkness 
is reserved for ever. 

18 For when they speak t great swelling words of 
vanity, they allure through the lusts of the flesh, 
through much wantonness, those that were "clean 
escaped from them who live in error. 

19 While they promise them liberty, they themselves 
are the servants of corruption : for v of whom a man 
is overcome, of the same is he brought in bondage. 

20 For if after they haye escaped the pollutions of the 
world through the knowledge of the Lord and Saviour 
Jesus Christ, they are again w entangled therein, and 
overcome, the latter end is worse with them than the 
beginning. 

21 For it had been better x for them not to have 
known the way y of righteousness, than, after they 
have known it, to turn from the holy commandment 
delivered unto them. 

22 But it is happened unto them according to the 
true proverb, z The dog is turned to his own vomit 
again ; and the sow that was washed to her wallow- 
ing in the mire. 

CHAPTER III. 

1 He assureth them of the certainty of Christ's coming to judgment, against 
those scorners who dispute against it : 8 warning the godly, for the long pa- 
tience of God, to hasten their repentance. 10 He describeth also the manner 
how the world shall be destroyed : 11 exhorting them, from the expectation 
thereof, to all holiness of life : 15 and again, to think the patience of God to 
tend to their salvation, as Paul wrote to them in his epistles. 

HPHIS second epistle, beloved, I now write unto you ; 
■*■ in both which I stir up your pure minds by way 
of remembrance : 

2 That a ye may be mindful of the words which were 
spoken before b by the holy prophets, and of the com- 
mandment of us the apostles of the Lord and Saviour : 

3 Knowing this first, that there shall come in the last 
days c scoffers, walking after their own lusts, 

4 And saying, Where d is the promise of his coming ? 



A. M. cir. 

4069. 

A. D. cir. 

65. 



r Nu.22.5, 

&c. 



s Ep.4 14. 



t Ps.13.a 



u or, for '.! 
a little 
while, aa 
some 
read. 



v "in.8.34. 
fUti.16- 



w Lu.ll.2a 
He.G.4, 
&c. 
10.26,27. 



x Ma.11.23, 

Lu. 12.47, 

48 



y Pr.12.28. 
z Pr.26.11. 



CHAP. 3. 



a Jude 17,18 

b 1 Ti.4.1. 
2Ti3.1. 

c Is. 5. 19. 



d Je.17.lL 
Eze. 12.22 
..27. 
Mat.24.48 



— 'J he ruling motive in these men's minds is again stated to be covetousness, 
or "the love of money," which, as Paul tells us, is the "root of all evil.' ; 
(1 Tim. vi. 10.) And if there is any class of society to whom it is more espe- 
cially injurious, it is to preachers, or to prophets. Thus it was to these false 
teachers, " following the way of Balaam." 

Ver. 15. Balaam the son of Bosor — Either Balaam's father had two names, 
Beor and Bosor, or the latter (as Ainsworth and Lightfoot suppose) was 
the Chaldaic pronunciation of the former 

Ver. 17. The mist of darkness.— Doddridge and Macknight, "Blackness 
of darkness." See ver. 4, and compare Jude 13. 

Ver. 18. Those that icere clean escaped. — Doddridge, "quite escaped/' 

Ver. 22. The dog is turned, &c— See Prov. xxvi. 11. 



=J 



p 



640 



2 PETER, III. 



1! 



A. M. oir 

4069. 

A. D. cir. 

65. 



e Ge.1.6,9. 

f consist' 
ing. 

g Ps.24.2. 

h Ge.7.11, 

&c. 
i Ps.50.3. 
Zep.3.8. 



J 

k 
1 



2Th.l.8. 
Ps.90.4. 
Ha 2.3. 
Ps.86..5. 
Is. 30. 18. 

mEze. 33.11 

n 1 Ti.2.4. 

o Mat.24. 
42,43. 
Re.lG.15. 



for since the fathers fell asleep, all things continue as 
they were from the beginning of the creation. 

5 For this they willingly are ignorant of, that e by the 
word of God the heavens were of old, and the earth 
i standing out of the = water and in the water : 

6 Whereby the world that then %vas, being overflow 
ed with h water, perished : 

7 But the heavens and the earth, which are now, by the 
same word are kept in store, reserved unto fire i against 
the day of judgment and perdition ot ungodly men. 

8 But, beloved, be not ignorant of this one thing, 
that one day is with the Lord as a thousand years, 
and a J thousand years as one day. 

9 The Lord is not slack k concerning his promise, as 
some men count slackness; but is long-suffering i to 
us-ward, not willing m that any should perish, but 
that all should n come to repentance. 

10 But the day of the Lord will come as a thief °in 



Chap. III. Ver. 4. For since.— Grotius, " ex'cept that ;" so Hammond and 
Grove. But Doddridge and Macknight prefer the common renderin?. 

Ver. 5. By the iv or d of God, &c,.—[Kypke renders, " The heavens were of 
old, and the earth, which is framed, hy the word of God, from the waters, 
and between the waters." It was the opinion of the remotest antiquity, that 
the earth was formed out of water, or primitive moisture, which they termed 
ule, first matter ; and Thales taught, "all things derive their existence from 
water." This also appears to be the doctrine of Moses, (Gen. i. 1,2;) and 
that the earth was at first in a fluid state is evident from its form j for it has 
been demonstrated by measuring some degrees near the pole, that the earth 
is not round, but an oblate spheroid, a figure nearly resembling an orange, 
and one which any soft or elastic body would assume if whirled rapidly 
round a centre, as the earth is round its axis. When the waters retired into 
one place, and when " God divided the waters which were under the firma- 
ment from the waters which were above the firmament," then the earth 

was placed " between the waters."]— Bagster. The earth standing out of 

the loaterand in the loater — i. e. part rising above the water, and part sub- 
merged ; or, perhaps, above the waters " under the eanh," and beneath those 
treasured in the clouds, by the meeting of which in the deluge, " the world that 
then was" being overflowed, was drowned. See Gen. i. 6—10; vii. U— 20. 

Ver. 7. Reserved unto fire.— See ver. 10, 11. — Perdition of ungodly men. 
— To obviate the direct bearings of this passage, Universalis! writers sa> that 
this earth is to be the hell of wicked men ; and that as the burning of it will 
not be eternal, so the perdrion of the ungodly will be but temporary. There 
are, however, three serious difficulties to this gloss. 1. The Scriptures speak 
of a hell already existing, wherein the angels who kept not their first estate 
are reserved in everlasting chains unto darkness, unto the judgment of the 
great day; and in Which the departed spirits of wicked men noiv lift up 
their eyes, being in torment. 2. The Scriptures declare that this hell now 
existing will be the hell for all ungodly men ; for they are doomed to depart 
into everlasting fire, prepared for the devil and his angels. 3. If the earth, 
as being dissolved by fire, is to be the hell of ungodly men, then punishment 
must precede the day of judgment ; for the conflagration is uniformly repre- 
sented as prior to that event. See 2 Thes. i. 7 — 10. See notes on Mat. x.w. 46. 

Ver. 8. One day, &c— This is said to be a Jewish proverb, but it is evident- 
ly taken from Ps. xc. 4. The eloquent Saurin says, "ft thousand years and 
one day are such inconsiderable measures of duration, that whatever dispro- 
portion they may have to each other, they appear to have none when com- 
pared to the duration of eternity There is a great difference between 

the light of a taper and that of a flambeau ; but expose both Ut the light of the 
sun, and their difference will be imperceptible. The light of a taper before 
the sun is as the light of a flambeau, and the light of a flambeau as the light 

of a taper In this sense, a thousand years are but as one day, and 

one day as a thousand years."— (Sermon on the Eternity of God.) 

Ver. 9. Is not slack.— Doddridge, " slow.' ' Count slackness. —Dodd- 
ridge, "slowness." — r-Not willing.— Macknight, " not desiring," Compare 
Rom. ii. 4. 1 Tim. ii. 4. 

Ver. 10. As a thief in the night.— See Mat. xxiv. 42—44- -Shall pass 



away with a great noise.- 



-IThere is not only the 



•nest terrible sublimity and 
— ■=«-■• r— J 



2 PETER, III. 



641 



n 



the night ; in the which the heavens p shall pass away 
with a great noise, and the elements shall melt with 
fervent heat, the earth also and the works that are 
therein shall be burned up. 

11 Seeing then that all these things shall be dissolved, 
what manner of persons ought ye to be in all holy 
conversation and godliness, 

12 Looking for Q and f hasting unto the coming of 
the day of God, wherein the heavens being on fire 
shall be dissolved, and the elements shall melt s with 
fervent heat 1 

13 Nevertheless we, according to his promise, look 
for new t heavens and a new earth, wherein dwelleth 
righteousness. 

14 Wherefore, beloved, seeing that ye look for such 
things, be "diligent that ye may be found of him in 
peace, without spot, and blameless. 

15 And account that the long-suffering of our Lord 
is v salvation ; even as our beloved brother Paul also 
according to the wisdom given unto him hath written 
unto you ; 

16 As also in all his epistles. w speaking in them of 
these things ; in which are some things hard to be 
understood, which they that are unlearned and un- 



A. M. cir. 

4069. 
A. D. cir. 

65. 



p Ps. 102.20. 
Is.51.6. 
Re.20.11. 

q Tit.2.ia 

r cr, husU 

ing the 
coming. 

s Ts.34.4. 
Mi.1.4. 



t Re.21.1, 
27. 



u 1 Co. 15.58 
1 Th.5.23. 

v Ro.2.4. 

vvRo.8.19. 
1 Co. 15. 
lTh.4.&5 
2Th.l.5.. 
10. 



solemn grandeur, but also much philosophical propriety, in this description 
of the awful dissolution of the heavens and the earth ; when " The heavens 
shall pass away with a great noise, and the elements shall melt with fer- 
vent heat, the earth also and the works that are therein shall be burned up. — 
Wherein the heavens being on fire shall be dissolved, and the elements 
shall melt with fervent heat. 5 ' As the heavens mean here the whole at- 
mosphere, in which all the terrestrial vapours are lodged ; and as water it- 
self is composed of two gases, oxygen and hydrogen ; and as the electric, or 
ethereal fire, is probably that which God vj ill employ in the general conflagra- 
tion ; the noise occasioned by the application of this fire to such an immense 
congeries of aqueous particles as float in the atmosphere, must be terrible in 
the extreme. A piece of iron red hot placed over a drop of water on an anvil, 
and struck with a hammer above the drop, will cause a report as loud as a 
musket ; when, then, the whole strength of these opposite agents is brought 
into a state of conflict, the noise, the thunderings, and innumerable explo- 
sions, (till every particle of w r ater on the earth and the atmosphere, is, by the 
action of the fire, reduced to its component gaseous parts,) will be frequent, 
loud, confounding, and terrific, beyond every comprehension Lut ihatof God 
himself. When the Jire has thus conquered and decomposed the water, che 
elements, the hydrogen&nd oxygen airs, or gases, will occupy distinct regions 
of the atmosphere ; the hydrogen by its great levity ascending to the top while 
the oxygen from its superior gravily will keep upon, or near, the surface of the 
earth ; and thus, if different substances be once ignited, the fire, which is sup- 
ported in this case not only by oxygen, which is one of the constituents of at- 
mospheric air, but also by a great additional quantity of oxygen obtained from 
the decomposition of all the aqueous vapours, will rapidly seize on all other 
substances, on all terrestrial particles, and the whole frame of nature will ne- 
cessarily be torn in pieces ; and thus " the earth and its works be burnt up." 
It is probable, however, they will merely be all separated and decomposed, but 
none of them destroyed. And, as they are the original matter out of which 
God formed the terraqueous globe, they may enter again into the composition 
of a new system ; and therefore the Apostle says, " We look for a new hea- 
ven and a new earth :" the other being decomposed, a new system will be 
formed from their materials. " Seeing then that all these things shall be dis- 
solved, what manner of persons ought we to be in all holy conversation and 
godliness, looking for and hasting unto the coming of the day of God."] — B. 

Vcr. IS. According to his promise. — Isa. Ixv. 17. Compare Rev. xxi. 1, &c. 

Ver. 16. Of these things— Namely, the patience of God, and the day of judg- 
ment, with its solemn consequences. In which. — These words, as they 

stand in our common copies, refer to the things here spoken of, which, indeed, 
from their mysterious and sublime nature, are necessarily hard to be under- 



IF 



642 2 PETER, III. 



A. 


M. cir. 




4069. 


A. 


D. cir. 




65. 



stable west, as they do also the other scriptures, unto 
their own destruction. 

17 Ye therefore, belovea, seeing ye know these things 
before, beware lest ye also, being led away with the 
error of the wicked, fall from your own steadfastness. 

18 But x grow in grace, and in the kn »wledge of our 
Lord and Saviour Jesus Christ. To him y be glory 
both now and for ever. Amen. 



x Col. 1.10. 



y 2T14.18. 



stood : but some MSS., reading the relative pronoun " which" in the feminine, 
instead of neuter, necessarily refer to the Epistles ; and the writer freely con- 
fesses that, in going through Paul's Epistles, he has in most of them found 
things hard to he understood, but especially in those to the Romans and the 
Heb ews : — which they that are unlearned— ox rather (as Doddridge and 
Macfcnight render it) " unteachable"— and unstable wrest, as they do also the 
other scriptures — plainly ranking St. Paul's writings as a part of the sacred 
book. Of the unstable, see James i. 8. The term lorest, signifies to torture, 
as on a rack.— Macfcnight. 

Ver. 17. Beware.— Macknight, "Be on your guard." He adds, that this is 
a military term, alluding to the duty of soldiers in a fortress. 

Ver. 18. Both now and for ever.— Macknight, " Unto the day of eternity ;" 
so he remarks the original literally signifies— a day never followed by night. 
See Rev. xxi. 25. 

CONCLUDING REMARKS ON 2 PETER. 

[Dr. Macknight justly observe?!, that " the matters contained in this Epistle 
are highly worthy of an inspired Apostle ; for, besides a variety of important 
discoveries, all tending to displa3' the perfections of God and the glory of Christ, 
we find in it exhortations to virtue, and condemnations of vice, delivered with 
an earnestness of feeling, which shows the author to have been incapable of 
imposing a forged writing upon the world ; and that his sole design in this 
Epistle was to promote the interests of truth and virtue." With regard to the 
objection against the genuineness of this Epistle drawn from the difference of 
style between this and the former Epistie, it has been correctly said, that an 
author's style is regulated, in a great ^measure, by the nature of his subject, dif- 
ferent subjects naturally suggesting different styies ; and that this diversity is 
confined to the second chapter of this Epistle, where the subject is different 
from the rest of St. Peter's writings, and where the style is as different from 
that of the other two chapters!, as it is from the language of the first Epistle. 
But the fact is, that the style of both Epistles is essentially the same. " 1 can- 
not," says Dr. Blackmail, " with some critics, find any great difference be- 
twixt the style of the first and second Epistles ; it is to me no more than we 
find in the style of the same persons at different times. There is much the same 
energy and clear brevity, the same rapid run of language, and the same com- 
manding majesty in them both. Take them together, and they are admirable 
for significant epithets and strong compound words ; for beautiful and sprightly 
figures, adorable and sublime doctrines, pure and heavenly morals, expressed 
in a chaste, lively, and graceful style/']— Bagster. 



THE FIRST EPISTLE GENERAL OF JOHN. 



[Though the name of St. John is not affixed to this Epistle, yet it has* been 
received without hesitation as the genuine production of that Apostle from the 
earliest period of the Christian church ; and the similarity of sentiment and ex- 
pression between it and his Gospel, is a full confirmation of the truth of this 
opinion. With respect to the date of this Epistle, there is a considerable diver- 
sity of opinion ; some placing it, with Benson and Hales, in A. D. 68 ; others, 
with Bishop Tomline, in A. D. 69 ; others, with Dr. Lardner, in A. D. 90, or 
even later ; others, with Mill a.ud Le Clerc, in A. D. 91 or 92; and others, with 
Basnage and Baronius, in A. D. 98 or 99. The most probable of these opi- 
nions, however, seems to be that which assigns it an early date : for it would 
appear from certain expressions, that it was written before the destruction of 
Jerusalem, (ch. ii. 18,) and while the generation which had seen our Lord in 
the flesh had not yet passed away, (ch. ii. 13, 14.) It appears, as Lardner, 
Macknight- and others suppose, to have been addressed to no particular 



i 



1 JOHN, I., II. 



r»43 



church, but to have been intended as a general address for the use of Chris- 
tians of every denomination and country, in strict accordance with its title of 
Catholic or General.]— Bagster. 



CHAPTER I. 
1 He describeth the person of Christ, in whom we have eternal life, by a com- 
munion with God: 5 to which we must adjoin holiness of life, to testify the 
truth of that our communion and profession of faith, as aiso to assure us of the 
forgiveness of our sins by Christ's death. 

THAT which was from the a beginning, which we 
have heard, which we have seen h with our eyes, 
which- we have looked upon, and our hands have 
c handled, of the Word of life ; 

2 (For the life was manifested, and we have seen 
it, and bear witness, and show unto you that eternal 
d life, which was with the Father, and was manifested 
unto us;) 

3 That which we have seen and heard declare we 
unto you, that ye also may have fellowship with us : 
and truly our fellowship e is with the Father, and with 
his Son Jesus Christ. 

4 And these things write we unto yon, thatf your joy 
may be full. 

5 This then is the message which we have heard of 
him, and declare ur*o you, that God is slight, and in 
him is no darkness at all. 

6 If we say that we have fellowship with him, and 
walk in darkness, we lie, and do not the truth : 

7 But if we walk h in the light, as he is in the light, 
we have fellowship one with another, and the blood 
i of Jesus Christ his Son cieanseth us from all sin. 

8 If we say that we have no j sin, we deceive our- 
selves, and "the truth is not in us. 

9 If we confess k our sins, he is faithful and just to 
forgive us our sins, and to cleanse i us from all un- 

_hteousness. 

10 If we say that we have not sinned, we make him 
a liar, and his word is not in us. 

CHAPTER II. 

1 He cotnforteth them against the sins ot infirmity. 3 Rightly to know God is 
to keep his commandments, 9 to love our brethren, 15 and not to love the 
world, 18 We must beware of seducers : 20 from whose deceits the godly are 
safe, preserved by perseverance in faith, and holiness of life. 

MY little children, these things write I unto you, 
that ye sin not. And if any man sin, we have an 
a advocate with the Father, Jesus Christ the right- 
eous : 



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rig 



CHAP. I. 

a Jn.l.l, 

&c. 

b 2Pe.l.l6. 

c Lu.24.39. 

d Jn.17.3. 

e Jo. 17.21. 

f Jn.15.11. 

C Jn. 1.4,9. 
lTi.6.16. 

h Jn.12.35. 

i Ep.1.7. 

He.9.14. 
1 Pel. 19. 
Re. 1.5. 

j I Ki.8.46. 
Job 25.4. 
Ec.7 20. 
Ja.3.2. 

k Job 33.27, 
28. 

Ps.32.5. 
Pr.28.13. 

1 Ps.51.2. 
1 Co.6.11. 



CHAP. 2. 



a Ro.8.34. 
He.7.25. 



Chap. I. Ver. 1. Looked upon.—Macknight, "contemplated." — The 
Word of life.—Macknight, " the living word." Gr. Logos. 

Ver. 2. For the life was manifested— i. e. Christ himself. 

Ver. 4. That your joy may be full— Doddridge, " fulfilled." Macknight, 
"complete." 

Ver. 5. God is light.— The supreme Beins is here, as elsewhere, (James i. 
17,) compared to the sun, as the fountain of light and life. God is the source 
of wisdom, purity, and happiness ; and in him is no darkness, neither natural 
nor moral evil. 

Ver. 6. And walk in darkness — i. e. fn ignorance and sin. We lie, and do 

not the truth— I e. do not practise it. 

Ver. 7. With one another.— Doddridge paraphrases this, We have commu- 
nion (or fellowship) with him [God] and with one another through him. 

Ch*p. a. Ver. l. And if— Doddridge, u But if An advocate— (Gv. Pa- 

ntklelon \ The term Advocate is the same that our Lord used in reference to 



r 



644 



1 JOHN, II. 



A. M. cir. 

4072. 

A. D. cir. 

b8. 

b Ro3.25._ 

c Lu.6.46. 
J n. 14. 15, 

23. 

cl Jn. 15.4,5. 
e Jn. 13.15 

f Jn.13.34. 

g Ro.13.12. 

h 2 Pe.1.9. 

i scandal. 



2 And he is the b propitiation for our sins : and not 
for ours only, but also for the sins of the whole would. 

3 And hereby we do know that we know him, if we 
keep c his commandments. 

4 He that saith, I know him, and keepeth not his 
commandments, is a liar, and the truth is not in him. 

5 But whoso keepeth his word, in him verily is the 
love of God perfected: hereby know we -nat we are 
in him. 

6 He that saith he abideth a in him ought himse.tf 
also so to e walk, even as he walked. 

7 Brethren, I write no new commandment unto you, 
but an old commandment which ye had from the be- 
ginning. The old commandment is the word which 
ye have heard from the beginning. 

8 Again, a new f commandment I write unto you, 
which thing is true in him and in you : because the 
darkness s is past, and the true light now shineth. 

9 He that saith he is in the light, and hateth his 
brother, is in darkness h even until now. 

10 He that loveth his brother abideth in the light, 
and there is none i occasion of stumbling in him. 

11 But he that hateth his brother is in darkness, and 
walketh )in darkness, and knoweth not whither he 
goeth, because that darkness hath blinded his eyes. 

12 I write unto you, little children, because your sins 
are forgiven you for his name's k sake. 

13 I write unto you, fathers, because ye have known 
him l that is from the beginning. I write unto you. 
young men, because ye have overcome the wicked 
one. I write unto you, little children, because ye have 
known the m Father. 

14 I have written unto you, fathers, because ye have 
known him that is from the beginning. I have writ- 
ten unto you, young nien, because ye are n strong, and 
the word of God abideth °in you, and ye have over- 
come p the wicked one. 

the Holy Spirit promised to all believers, but is there rendered Comforter. It 
seems to have been the two-fold office of an Advocate among the Romans (as, 
indeed, it is among ourselves,) to advise his client privately, and publicly to 
plead on his behalf before the Court. The former represents the office of the 
Spirit toward believers on earth ; the latter, that of our Saviour before the pre- 
sence of his Father in heaven. 

Ver. 2. The 'propitiation —This " word is no where found in the New Tes- 
tament but in this passage, ind in chap. iv. 10. But it occurs often in the LXX. 
translation of the Old Tes anient, where it signifies a sacri/fice of atonement." 
(See Levit. vi. 6,7. Numb v. 8. Ezek. xliv. 27.) 

Ver. 3. We do know that we know him. — Doddridge, " We know that we 
are acquainted with him." Macknight, "We know that we have known 
him." 

Ver. 4. I know.— Macknight, " I have known," as in verse 3v 

Ver. 5. Perfected— i. e. fully ascertained. 

Ver. 8. Which thing is true in him and in you.— Macknight, " concern-' 

g" or with respect to— him and you. That is, it was new. as coming from 



i Fr.4.15. 
Jn. 12.35. 



k Ps.25.11. 
Lu. 21.47. 
Ac. 10. 43. 



1 c.1.1. 
mJn. 14.7,9. 
n Ep.6.10. 
o Jn.15.7. 



p Re.2.7, 

&c. 



The darkness is past.— 
meaning tho darkness of heathen idolatry, and 
The true light now shineth— i. e. Christ. John i. 



in 

Christ, and having been newly revealed to them 

Macknight, "is passing; 

Rabbinical superstition. — 

4, 7. 9. 
Ver. 10. None occasion of stumbling.— Macknight, " No stumbling-block." 
Ver. 13. I 'write.— Several MSS., the Syriac version, and some copies of the 

Vulgate, read, " I have written."— Macknight. 
Ver. 14. The wicked one—i. e. the devil. Mat. xiii. 19. 



1 JOHN, II. 



645 



15 Love i not the world, neither the things that are 
in the world. If r any man love the world, the love 
of the Father is not in him. 

16 For all that is in the world, the lust of the s flesh, 
and the lust of the teyes, and the pride u of life, is not 
of the Father, but is of the world. 

17 And v the world passeth away, and the lust there- 
of : but he that doeth the will of God abideth for ever. 

18 Little children, it is the last w time : and as ye 
have heard * that antichrist shall come, even now are 
there many antichrists ; whereby we know that it is 
the last time. 

19 They went out from us, but they were not of us; 
for - v if they had been of us, they would no doubt have 
continued with us : but they went out, that they might 
be made manifest z that they were not all of us. 

20 But ye have an unction a from the Holy One, and 
ye know ° all things. 

21 I have not written unto you because ye know not 
the truth, but because ye know it, and that no lie is of 
the truth. 

22 Who is a liar, but he that c denieth that Jesus is 
the Christ? He is antichrist, that denieth the Father 
and the Son. 

23 Whosoever <t denieth the Son, the same hath not 
the Father : [but] fie that acknowledgeth the Son hath 
the Father also. 



A. M. cir. 

4072. 
A. D. cir. 

63. 



q Ro.12.2. 

r Mat.6.24. 
Gu. 1.10. 
Ja.4.4. 

s2Pe.2.10. 



t Ps. 119.37. 

u Ps.73.6. 

v Ps.39.6. 
1 Co.7.31. 

w He. 1.2. 

x Mat.24.24 
lTi.4.1. 

y 2TL2.19. 

z 2 Tt.3.9. 

a2Co.l.2l. 

b 1 Co. 2. 15. 

c c.4.3. 

d Jn. 15.23. 



Ver. 16. The lust of the flesh, &c.— The sources of evil are three, (says a Pa- 
gan writer :) love of pleasure, in matters of corporeal enjoyment ; love of mo- 
ney, in matters of gain ; and love of glory, in point of pre-eminence over our 
equals and companions. 

Ver. 18. The last tim.e— Greek, "hour." Some refer this to the destruc- 
tion of Jerusalem ; but it is doubtful if that were not. already past. Anti- 
christ sliall come. — If the preposition anti, in Antichrist, denotes " in place 
of," Antichrist is a false Christ ; if anti denotes opposition, Antichrist is one 
who opposeth Christ. — Macknight. In both senses there were many Anti- 
christs. 

Ver. 19. Were not ofus—i. e. were not true Christians. That they might 

be made manifest — i. e. it was so ordered by Providence that they should 
leave the church, that they might bring no reproach nor disgrace upon it: not 
that, such was their design in leaving. 

Ver. 20. Ye have an unction— That is, a chrism, or anointing. But what is 
this unction, or anointing? Dr. Isaac Barroio (a divine very far from fanati- 
cism) thus explains it : — " It is he who commanded the light to shine out of 
darkness, that must, as St. Paul speaketh, illustrate our hearts with the 
knowledge of these things. An unction from the Holy One, clearing our eyes, 
softening our hearts, healing our distempered faculties, must, as St. John in- 

formeth us, teach and persuade us this sort of truths." Yeknoio all things. 

— The same is repeated ver. 27, and is evidently to be understood in harmony 
with our Lord's promise to his disciples, John xvi. 13, — " He shall lead you into 
all truth ;" i. e. all requisite and important truths ; so here they were taught all 
things necessary to salvation. 

Ver. 23. Who is a liar but he, &c— Dr. Pye Smith renders it, " Who is a 
liar, if he be not who denieth that Jesus is the Christ," &c— meaning that 
sueh a one is the worst of all liars and deceivers. 

Ver. 23. He that acknowledgeth the Son, &c. — (This clause is printed by our 
translators in Italics, to show that .it is of doubtful authority, being probably 
wanting in the chief of the MSS. ttey consulted, as well as the early printed 
editions, both Greek and English ; but it should certainly be restored to the 
text, as Griesbach has done, as it is found in the Codices Alexandrinus, Vati- 
canus, and Ephraim, and in between twenty and thirty others of the best au- 
thority ; as also in both the Syriac, El-peri's Arabic, Coptic, Sahidic, Arme- 
nian, and Vulgate ; and is quoted by Origen, Meletius, Athanasius, the Cy- 
rils, Theophylact, Scd—Bagster^ Some, it seems, (as Cerinthus,) separated 



646 



I JOHN, III. 



A. M. cir. I 

4U72. 

A. D. cir. 

63. 



e2Ju.6. 
f Jn.17.3. 
g 7 n. 14.26. 

r ar, it. 

i or, know 
ye. 

Je. 13.23. 
Mat.7.16 



i 



24 Let e that therefore ahide in you, which ye have 
heard from the beginning. If that which ye have 
heard from the beginning shall remain in you, ye ^Iso 
shall continue in the Son, and in the Father. 

25 And this is the promise that he hath promised us, 
even eternal f life. 

26 These things have I written unto yo& concerning 
them that seduce you. 

27 But the anointing which ye have received of him 
abide th in you, and ye need not that anv man teach 
you : but as the same anointing teacheth £ you of all 
things, and is truth, and is no fie, and even as it hath 
taught you, ye shall abide in & him. 

28 And now, little children, abide in him; that, 
when he shall appear, we may have confidence, ana 
not be ashamed before him at his coming. 

29 If ye know that he is righteous, * ye know that 
i every one that doeth righteousness is born of him. 

CHAPTER III. 

I He declareth the singular love of God towards us, in making us his sons : 
3 who therefore ought obediently to keep his commandments, 11 as also bro- 
therly to love one another. 

"OEHOLD, what manner of love a the Father hath 
-*-* bestowed upon us, that we should be called the 
sons b of God : therefore the world ^knoweth us not,, 
because it knew him not. 

2 Beloved, now are we the sons d of God, and it doth 
not yet appear what we shall be : but we know that, 
when he shall appear, we shall be like e him; for we 
shall see f him as he is. 

3 And every man that hath this hope in him purin-etfo 
himself, even as he is pure. 

4 Whosoever committeth sin transgresseth also the 
law : for sin is the transgression of the law. 

5 And ye know » that he w r as manifested to take 
away our sins ; and in hirn is no sin. 

6 Whosoever abide th in him sinneth not .- whosoever 
h sinneth hath not seen him, neither known him. • 

7 Little children, let no man deceive you : he that > doeth 
righteousness is righteous, even as he is righteous. 

Jesus from Christ, as being two persons, and denied him to be tl»e Son of 
God. It appears, that in those early, as in much later times, many were fond 
of paradoxes, and took pleasure in starting new and strange opinions, which, 
among the vulgar, attracted admiration, and made them highly popular. The 
strain of the apostle's argument is to show, that Christ was not only one with, 
but also so united to the Father, as not, to be separated, either in essence, or in 
the work of man's redemption ; and lie seems to have borne in hi recollec- 
tion the substance of our Lord's discourse in the l<4th chapter of bis gospel. 

Ver. 27. But the aminting .... the same anointing. — (Gr. chris-met.) The 
same word which in ver. 29. is rendered unction.— *— In him.— M&rgin, " in it ;" 
i. e. the truth. 

Chap. III. Ver. 1. The sons of God.— Greek, " children of God.'"' So ver. 2. 
So astonishing did this seem, when one of the Malabrian con-verts was re- 
quired by the Danish Missionaries thus to translate this passage, that he 
shrunk from it, as far too bold : " Let me rather render it, (says he,) They shall 
be permitted to kiss his feet." 

Ver. 4. Whosoever committeth sin, transgresseth also the law.— Doddridge, 
"Everyone that practiseth sin, practiseth also the violation of the law." 
This learned commentator renders anomia, "violation of the law," in dis- j 
tinction from paranomia, which is, properly, a "transgression." or going be- i 

yond the boundaries prescribed. Sin is the transgression— Doddridge, " Vio- I 

lation"— of the law. j 



CITAP. 3* 



a Ep.24,5> 

b Jn.1.12. 
Re.21.7. 

c Jn. 17.25. 

d Ro.8.14. 
18. 

e 1 Co.15.49 
Phi. 3.21. 
2Pe.l.4. 

f Job 19.26. 
Ps.17.15. 
Mat. 5. 8. 
lCo.13.12. 

g He.9.26. 

28. 

h 3 Jn.ll. 

i Kze.18.5.. 
9. 
Ro.2.ia 



1 JOHN, TIL 



647 






S He Jthat committeth sin is of the devil,- for the 
devil sinneth from the beginning. For this purpose 
the Son of God was manifested, that fc he might de- 
stroy the works of the devil. 

9 Whosoever i is born of God doth not commit sin ; 
for his seed m remaineth in him: and he cannot sin, 
because he is born ©f God. 

10 In this the children of God are manifest, and the 
children of the devil : whosoever doeth not righteous- 
ness is not of God, neither he that loveth not his 
brother. 

1 1 For this is the * message that ye heard from the 
beginning, that °we should love one another. 

12 Not as p Cain, who was of that wicked one, and 
slew his brother. And wherefore slew he him 1 Be- 
cause his own works were evil, and his brother's 
righteous. 

13 Marvel not, my brethren, if the world 9 hate you. 

14 We know that we have passed from death unto 
life, be ause we love the brethren. He r that loveth 
not hi^> brother a&ideth in death. 

15 Whosoever s hateth his brother is a murderer: 
and ye know that no murderer hath eternal life abi- 
ding in him. 

16 Hereby t perceive we the love of God, because he 
laid down his life for us: and we ought to lay down 
-our lives for the brethren. 

17 But u whoso hath this world's good, and seeth his 
brother have need, and shutteth up his bowels ©f com- 
passion from him, how v dweileth the love of God in 
him 1 

IS My little children, let w us not love in word, nei- 
ther in tongue ; but in deed and in truth. 

19 And hereby K we know that we are of the truth, 
and shall 7 assure our hearts before him. 



A. M. cir. , 

4072. 
A. D. cir. 

6S. 



j Jn.8.44. 
k He.^.14. 

1 c.5.48. 
mlPe.l.2S. 



■n or, com,' 
viand- 
merit. 



oJn. 15.12. 

p Ge.4.4..8. 

x\ .In. 15. 18, 
19. 

t c.2.9,ll. 

s Mat.5.21, 

22. 

t jti.i5.ia 

Ro.5.8. 

u De.15.7. 

v c.4.20. 

wEze. 33.31 
Ro.t2.9. 
Ja.2. 15,16 
lPe.1.22. 

x Jn.13.35. 

y persuade 



( Ver. 8. He that committeth sin.— Doddridge, "practiseth sin, is of the devil, 
for the devil sinneth from the begiflntng ;"" i. e. ever since his fell. 

Ver. 9. Doth not commit. — Doddridge, " Doth not practise sin." Ma-cknight, 
"Doth not work sin." For the term sin., Mr. Fuller would substitute apos- 
tacy — meaning, Inveterate and complete apostacy, and reads the text as fol- 
lows : " "Whoso abideth in him, apostatizeth not : whosoever upostalhzeth, 
hath not seen him, neither known him. He that is guilty of apostacy ft of the 
devil ; f >r the devil hath been an apostate from the beginning. Whosoever is 
born of God doth not apostatize, for his seed rernaineth in him ; and he cannot 

apostatize, because he is born of God." For his seed rernaineth in him — 

i. e., says Doddridg-e, " There is an immortal principle planted by God in the 
heart." See 1 Peter i. 23. 

Ver. 10. Doeth not righteousness.— Doddridg-e, "Doth not practise right- 
eousness." 

Ver. 12. Not as Cain, &c— See Heb. xi. 4. 

Ver. 15 Is a murderer — i. e. in his heart; and circumstances may make 
Mm so in fact, as in the instance of Cain, ver. 12. 

Ver. 16. Hereby perceive we the love of God.— The words " of God" being 
omitted In many MSS. and most printed editions, are put by our translators 
in italics ; but Macknight supplies from ver. 8, "The son of God." Dodd- 
ridge reads, " Hereby perceive w* love! 1 ' Compare ver. 1. 

Ver. 18. Not love in word, neither in tongue — i. e. in tongue only. So Mack- 
night. " If love consisted in icord only, then love ceaseth as soon as the 
word is pronounced. Such was the love between Balak and Balaam. But if 
love consisteth not in word, it cannot be dissolved ; such was the love of 
Abraham, Isaac. Jacob, and the rest of the patriarchs." — Yalkut Rubeni. 



i £S 



648 



1 JOHN, IV. 



if 



A. M. cir. 

4072. 

A. D. cir. 

63. 






z Job 27.6. 
Ps. 101.2. 

a He. 10. 22. 

b Ps.145.18, 
19. 

Pr.15.29. 
Ma.11.24. 

C De.18.15, 
19. 
Jr.. 14.1. 

d Jn. 14.23. 
15.10. 

e Ro.8.9,14. 



CHAP. 4. 

a Je.29.8. 
Mat. 24.4. 

b lTh.5.21. 
Re.2.2. 

c 2 Pe.2.8. 

d lCo.12.3. 

e Ro.8.37. 

I Jn.3.31. 

g Is.8.20, 

h c.3. 11,23. 

i 2Co.13.ll 
ver.16. 



20 For if our heart condemn us, God is greater than 
our heart, and knoweth all things. 

21 Beloved, if our heart z condemn us not, then have 
we confidence a toward God. 

22 And whatsoever b we ask, we receive of him, he- 
cause we keep his commandments, and do those things 
that are pleasing in his sight. 

23 And this c is his commandment, That we should 
helieve on the name of his Son Jesus Christ, and love 
one another, as he gave us commandment. 

24 And he d that keepeth his commandments dwell- 
eth in him, and he in him. And hereby e we know 
that he abideth. in us, by the Spirit which he hath 
given us. 

CHAPTER IV. 

1 He wameth them not to believe all teachers, who boast of the Spirit, but to 
try them by the rules of the catholic faith : 7 and by many reasons exhorteth 
to brotherly love. 

"DELOVED, believe a not every spirit, but try b the 
■*-* spirits whether they are of God : because c many 
false prophets are gone out into the world. 

2 Hereby know ye the Spirit of God : Every d spirit 
that confesseth that Jesus Christ is come in the flesh 
is of God : 

3 And every spirit that confesseth not that Jesus 
Christ is come in the flesh is not of God : and this is 
that spirit of antichrist, whereof ye have heard that it 
should come ; and even now already is it in the world. 

4 Ye are of God, little children, and have overcome 
e them : because greater is he that is in you, than he 
that is in the world. 

5 They are of the world : f therefore speak they of the 
world, and the world heareth them. 

6 We are of God : he that knoweth God heareth us ; 
he that is not of God heareth not us. Hereby s know 
we the spirit of truth, and the spirit of error. 

7 Beloved, let us love h one another : for love is of 
God ; and every one that loveth is born of God, and 
knoweth God. 

8 He that loveth not knoweth not God ; for God i is 
love. 



Ver. 20. If our heart — i. e. our conscience. So in next verse. 

Chap. W. Ver. 2. Every spirit that confesseth that, &c— " Every spirit who 
confesseth Jesus Christ, who is come in the flesh, is of God." So Doddridge 
thinks these words not only may, but must be translated. " To confess Jesus 
Christ," says Dr. D. " seems to mean, not barely professing some kind of 
regard to him, but yielding a regular, consistent homage ; and, as it were, har- 
monizing and falling in with his design." To confess that Jesus Christ is 
" come m the flesh," implies, 1. His previous existence before he came ; 2. 
Mis incarnation, that "the word was made flesh and dwelt amongst us." 
(John i. 14.) 3. That this incarnation was real, and not merely apparent ; for 
while some of the ancient heretics considered our Lord Jesus as man, and as 
man only, others thought his incarnation was in appearance only, and that 
himself, in reality, neither suffered nor died. 

Ver. 3. This is that spirit of Antichrist.— Roman Catholics plead, that the 
Pope cannot be Antichrist, because he admits and maintains that Jesus Christ 
is " come in the flesh :" but St. John tells us that there are many Antichrists ; 
that is, many who oppose Christ, and his truth, though in different ways. See 
note on chap. ii. 18. 

Ver. 4. Greater is he that is in you, &c. — That is, God, who actuates the 
believer, is infinitely above that fallen spirit which actuates the world. 



1 JOHN, V. 

9 In this J was manifested the love of God toward* 
us, because that God sent his only begotten Son into 
the world, that k we mi^ht live through him. 

10 Herein is love, not that we loved God, but that he 
loved us, and sent his Son to be the propitiation l for 
our sins. 

11 Beloved, if m God so loved us, we ought also to 
love one another. 

12 No n man hath seen God at any time. If we love 
one another, God dwelleth in us, and his love is per- 
fected ° in us. 

13 Hereby p know we that we dwell in Rim, and he 
in us, because he hath given us of his Spirit. 

14 And we 'have seen and do testify that the Father 
sent the Son to be the Saviour of the world. 

15 Whosoever ^ shall confess that Jesus is the Son 
of God, God dwelleth in him, and he in God. 

16 And we have known and believed the love that 
God hath to us. _ God r is love ; and he that dwelleth 
in love dwelleth in God, and God in him. 

17 Herein is s our love made perfect, that we may 
have boldness in the day of judgment : because as he 
is, so are we in this world. 

18 There is no fear in love; but perfect love casteth 
out fear : because fear hath torment. He that feareth 
is not made perfect in love. 

19 We love him, because * he first loved us. 

20 If a man say, I love God, and hateth his bro- 
ther, he is a liar : for he that loveth not his brother 
whom he hath seen, how u can he love God whom he 
hath not seen ? 

21 And this commandment have we from hirn, That 
he v who loveth God love his brother also. 

CHAPTER V. 

1 He that loveth God loveth his children, and keepeth his commandments : 
3 which to the faithful are light, and not grievous. 9 Jesns is the Son of God, 
ahlstosave us, 14 and to hear our prayers, which we make for ourselves, and 
for others. 

WHO SOEVER a believeth that Jesus is the Christ 
is born of God : and every one that loveth him 
that begat loveth him also that is begotten of him. 

2 By this we know that we love the children of God, 
when we love God and keep his commandments. 

3 For this is the love of God, that b we keep his com- 
mandments : and his commandments are not c grie- 
vous. 



649 

A. M. cir. 

4072 

A. D. cir. 

68. 

j Jn.3.16. 
k Jn.6,51. 
1 c.2.2. 



m Mat. 1.8.33 
J n.15. 12, 
13. 



n lTi.6.16. 
o I Co. 13 13 



p Jn. 14.20.' 
c.3.24. 



q Ro.lO.y. 

r ver.8. 

b love with 
us. 

t Jn.15.16. 

u c.3.17. 
v Jn. 13.34. 



CHAR 5. 



a Jn.l. 12,13 



b Jn.14.15, 
21. 



c Pa. 119 45. 
Mat.ll. 30 



I! 



Ver. 17. Herein is our love— Gr. " love with us"— made perfect.— Dodd- 
ridge, " Herein is love perfected in us." Because as he is, so are we. — By 

union and communion with Christ, we become like him ; and like him, in the 
zocrld are neglected and despised. 

Ver. 18. There is no fear in love.— Fear is here used in the sense of alarm 
and terror — " fear (that) hath torment." 

Ver. 20. How can he love God whom he hath not seen ? — Intercourse and 
familiarity between friends engenders love ; but it is by faith only in the reve- 
lation of his will, that we can love God. 

Chap. V. Ver. l. He that loveth him that begat, loveth him also, &c— Love 
to a friend naturally engenders love towards his offspring. Tradition reports, 
that when John was much in years, and unable to preach, he used to be led to 
the church at Ephesus, and to address them in these simple words— " Little 
children, love one another." 



ir 



55 



rrr^J 



650 



1 JOHN. V. 



A. M. r-r. 

4072. 

A D. cir. 

68. 

d 1 Go. 15.57 

e Jn 19.34. 

f J n 14.17. 

g Jn.8.18. 

h ITe.4.12, 
13. 
Re. 19. 13. 

i Jn.10.3C. 

J Jn. 15.26. 

k Ac.2.2.,4. 
2 Co. 1.22. 

1 lPe.3.2l. 
He. 13. 12. 

mRo.8.16. 
n Jn.1.4. 
o Jn.5.24. 



4 For whatsoever is born of God overcometh d the j 
world : and this is the victory that overcometh the j 
world, even our faith. 

5 Who is he that overcometh the world, but he that 
believeth that Jesus is the Son of God ? 

6 This is he that came by e water and blood, even Je- 
sus Christ ; not by water only, but by water and blood. 
And it is the Spirit f that beareth witness, because the 
Spirit is truth. 

7 For there are three that bear record in heaven, the 
s Father, the h Word, and the > Holy Ghost : and these 
three are one. 

8 And there are three that bear witness in earth, the 
j spirit, and the k water, and the i blood : and tnese 
three agree in one. 

9 If we receive the witness of men, the witness of 
God is greater : for this is the witness of God which 
he hath testified of his Son. 

10 He that believeth on the Son of God hath the wit- 
ness m in himself: he that believeth not. God hath 
made him a liar ; because he believeth not the record 
that God gave of his Son. 

11 And this is the record, that God hath given to us 
eternal life, and n this life is in his Son. 

12 He ° that hath the Son hath life ; and he that 
hath not the Son of God hath not life. 



1 1 



Ver. 6. This is he that came by toater and blood — That is, he was baptized 
first by water, and then by blood, and in both cases did the Holy Spirit bear 
witness. See Mat. iii. 17 ; xvii. 5 ; compare note on ver. 8, below. See also 
John xii. 28. 

Ver. 7, 8. There are three that bear record in heaven, the Father, the 
Word, and the Holy Ghost : and these three are one.— {The genuineness of 
the latter part of this verse, and the first clause of the next, it is well known has 
divided the opinions of learned men for nearly four centuries, nor is it jet de- 
cided. It is certainly wanting in many of the ancient MSS. and versions ; and 
is not quoted by many of the Fathers : but the number of MSS. collated is but 
small, only about 400 ; it exists in some ancient confessions of faith and litur- 
gies ; is quoted by numerous Latin Fathers ; and appears necessary from the 
connexion in which it stands. It also seems more probable that the Arians 
should silently omit it in their copies, or that it should be left out by mistake, 
than that the Trinitarians should forge and insert it ; for the latter would only 
gain one argument for a doctrine which is abundantly taught in other Scrip- 
tures ; but if it was admitted as the word of God, all the ingenuity and diligence 
of opponents could scarcely avoid the inference naturally deducible from it.]— 
Bagster. 

Ver. 7. These three are owe.— The witnessing of the Father and the Holy 
Spirit to the mission of Christ, as also his own witness to the truth, are clearly 
•and repeatedly referred to in the New Testament ; and their union is no less 
inculcated in Mat. xxviii. 19, and other scriptures. 

Ver. 8. These three agree in one — i. e. in the same testimony ; but what may 
be meant by these three witnesses, is by no means clear. Doddridge explains 
them of the miraculous gifts of the Spirit, the baptismal water, and the sacra- 
mental blood ; so Macknight. But the expression might, perhaps, be referred 
to the scene of Christ's death, when the departing spirit ot our Saviour, 
and the blood and toater flowing from his side, bore a united witness to the 
reality of his death. See John xix. 30, 34, 35. The Holy Spirit also bore wit- 
ness to the efficacy of Christ's death and atonement, by raising him from the 
dead. See 1 Tim. iii. 16. 1 Peter iii. 18. 

Ver. 10. Witness in himself. — Not an imaginary conceit— not an unfounded 
persuasion, but an evidence in his own heart from the work of God's Holy 
Spirit, who has created therein a love to holiness in all its branches. " The 
gospel of Christ," says the amiable Watts, "is like a seal or signet of such 
inimitable and divine engraving, that no created power can counterfeit it ; and 
when the Spirit of God has stamped this gospel on the soul, there are so many 
holy and happy lines drawn or impressed thereby — so many sacred signatures 



urt3 



1 JOHN, V. 



651 



13 These things have I written unto you that believe 
on the name ot the Son of God ; that p ye may know 
that ye have eternal life, and that ye may believe on 
the name of the Son of God. 

14 And this istne confidence that we have ^in him, 
that, if we ask any thing according to his will, he 
Ueareth us . 

15 And if we know r that he hear us, whatsoever we 
ask, we know that we have the petitions that we de- 
sired of him. 

10 If any man see his brother sin a sin which is not 
unto death, he shall ask, and he shall give him life 
for them that sin not unto death. There is a sin unto 
3 death : 1 do l not say that he shall pray for it. 

17 Ail unrighteousness u is sin: and there v is a sin 
not unto death. 

IS We know that whosoever is born of God sinneth 
not ; but he that is begotten of God keepeth w himself, 
and that wicked one toucheth him not. 

19 And we know that we are of God, and the whole 
world lieth in wickedness. 

20 And we know that the Son of God is come, and 
hath given us an x understanding, that we may Know 
him that is true, and we are in him that is true, even 
in his Son Jesus Christ. This y is the true God, and 
eternal life. 

21 Little children, keep yourselves from z idols. 
Amen. 



A. M. cir. 

4072. 

A. D. cir. 

68. 



p Jn.20.31. 



q or, con- 
cerning. 



r Pr. 15.29. 
Je.29.12, 
13. 

s Mat. 12. 
31,32. 

t Je7.16. 

u c.3.4. 



v Ro.5.20, 
21. 



wJa.1.27. 
x Lu.24.45. 

y Is. 9.6. 
z lCo.10.14 



and divine features stamped on the mind, that give certain evidence both of a 
heavenly signet and a heavenly operator." 

Ver. 13. On the name—\. e. the person and character of the Son of God. 
Compare Mat. xxviii. 19. And thai ye may believe— with more assured con- 
fidence. 

Ver. 14. This is the confidence that we have in him.— Doddridge, " towards 
him." 

Ver. 16. There is a sin unto death.— The nature of it is thus stated by Dodd- 
ridge: — "There is ... . such an apostacy from Christianity, as is attended 
with blaspheming the operations of the Spirit of God, and ascribing them to 
Satan ;" an apostacy like that mentioned by St. Paul as irrecoverable, (Heb. 
vi. 4 — 6,) and attended with the horrid aggravation of ascribing the operations 
of God's Holy Spirit to the devil. (Mat. xii. 31, 32.) "I say not," says St. 
John, who probably witnessed the awful denunciation of Christ— " I say not 
that he (or any man) shall pray for it ;" and yet he does not absolutely forbid 
it. For we may not be able absolutely to ascertain the fact, nor must we 
attempt to restrain the divine mercy. 

Ver. 18. Toucheth him not.—Macknight, " Layeth not hold on him ;" i. e. 
does not claim him as his own. 

Ver. 19. The whole world lieth in wickedness. — Macknight, " Under the 
wicked one." [Or, in the wicked one ; is embraced in his arms, where it lies 
fast asleep, and carnally secure, deriving its heat and power from its inferna. 
fosterer. " In this short expression," says Wesley, " the horrible state of the 
world is painted in the most lively colours ; a comment on which we have in 
the actions, conversations, contracts, quarrels, and friendships of worldly men. 1 
—Bagster. Not only was the Pagan world sunk into universal idolatry, but 
alsc the Jews themselves were sunk into a spirit of infidelity, no less dreadful 
and offensive. 

Ver. 20. This is the true God, and eternal ///e.— Commentators are much 
d'vided, whether this sentence refers to Christ only, as both the true God and 
eternal life, (so Doddridge;) or whether the former member of the sentence 
refers tp the Father, as " the true God." and the latter to the Son, as " eternal 
life." " There are two reasons," says Prof. Stuart, " why the true God. may 
be referred to Christ.— 1. The grammatical construction favours it. Christ is 
the immediate antecedent. I grant that pronouns sometimes relate to a more 
remote antecedent ; but cases of this nature stand on the ground of necessity. 



fe=- 



-- ^= - -=? 

652 1 JOHN, V. 

i not of common grammatical usage. What doubt can there be, that John 
could, without scruple, call the Logos, the true God, whom he had before 
asserted to be God, and to have created all things ? But, 2dly, my principal 
reason for referring the true God to Christ is, the other adjunct which stands 
with it ; ' This is the true God— and the eternal life.' How familiar is 
this language with John, as applied to Christ! 'In him (i. e. Christ) was 
LrFE, this life was the light of men— giving life to the world — the bread of 
life— my words ate spirit and life — 1 am tfie way, the truth, and the life— 
the Logos of life. This life (Christ) was manifested and we have 
seen it and do testify to you, and declare, the eternal life, which was with 
the Father, and was manifested to us.' 1 John i. 2. Now as 1 cannot find 
any instance in John's writings, in which the appellation of life, and eternal 
life, is bestowed upon the Father, to designate him as the author of spiritual 
and eternal life ; and as this occurs so frequently in John's writings as applied 
to Christ ; the laws of exegesis compel me here, to accord in my exposition 
with the common laws of grammar, and to construe both the true God, and 
eternal life of Christ. If the true God then be not really divine, who is ? 



TRE SECOND EPISTLE OF JOHN. 



[This short Epistle, and that which follows, being written, neither to any 
church by name, nor to the churches at large, but to private persons, had pro- 
j bably been kept for a considerable time in the possession of the families to 
whom they were originally sent, and were not discovered till long after the 
Apostle's decease, and after the death of the persons to whom they had been 
addressed. When first discovered, all the immediate vouchers for their ge- 
nuineness were necessarily gone ; and the church of Christ, ever on its guard 
against imposture, particularly in relation to writings professing to be the work 
of Apostles, hesitated to receive them into the number of canonical Scriptures, 
until it was fully ascertained that they were divinely inspired. Hence they 
were not generally known and acknowledged as the inspired production of St. 
John, in the earliest ages, in the decided manner that the preceding Epistle 
was ; but their coincidence with it in sentiment, manner, and language, satis- 
fied all at an early period, that they were written by the same person. 1 — B. 

I He exhorteth a certain honourable matron, with her children, to persevere in 
Christian love and belief, 8 lest they Jose the reward of their former profession : 
10 iind to have nothing to do with those seducers that bring not the true doc- 
trine of Christ Jesus. 

THE a elder unto the elect lady and her children, 
whom I love in the truth ; and not I only, but also 
all they that have b known the truth ; 

2 For c the truth's sake, which dwelleth in us, and 
shall be with us forever. 

3 Grace be with you, mercy, and peace, from God the 
Father, and from the Lord Jesus Christ, the Son of 
the Father, in truth and love. 

4 1 rejoiced greatly that I found of thy children walk- 
ing in truth, as we have received a commandment 
from the Father. 

5 And now I beseech thee, lady, not as though I wrote 



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c 1 Co.9.23. 
2Co.4.5. 



Ver. 1. The elect lady—[Gx. Eklekte Kuria, which some, with the Pcshito 
Syriac and Arabic versions, render, "to Kyria the elect," considering Kuria 
a proper name ; while others, with the Vulgate, render, to the Lady Electa," 
considering Eklekte a proper name, which seems more correct.]— B. The 
learned Lord Barrington conceived, that by this lady St. John meant a 
Christian church, which he did not think proper to name. The notion seems 
to have originated with Jerome, and was adopted by Hammond ann Whitby ; 
but it appears to us to be unfounded, and has not, we believe, at present, any 
advocates. Those here referred to, who denied that Christ was " come in the 
flesh," were probably the Jirsi Gnostics. Sec Diet, of Religions, &c. ID 
(jt'fl ostl cs* 

Ver. 3. Grace be—Gr. "shall he"— with you. 

Ver. 5. And now— [The mode of address here shows, that it was a person, 
not a church, as some suppose, to whom the Apostle wrote.]— Bag ster. 



2 JOHN. 



653 



anew commandment unto thee, but that which we 
had from the beginning, that a we love one another. 

6 And this b is iove, that we walk after his command- 
ments. This is the commandment, That, as ye have 
heard from the beginning, ye should walk in it. 

7 For c many deceivers are entered into the world, 
who confess not that Jesus Christ is come in the flesh. 
This is a deceiver and an antichrist. 

8 Look d to yourselves, that e we lose not those things 
which we have f wrought, but that we receive a full 
reward. 

9 Whosoever transgresset and abideth not s in the 
doctrine of Cnrist, hath no\ 3rod. He that abideth 
in the doctrine of Christ, he nath both the Father and 
the Son. 

10 If h there come any unto you, and bring not this 
doctrine, receive him not into your house, neither bid 
him God speed : 

11 For he that biddeth him God speed is partaker i of 
his evil deeds. 

12 Having many things to write unto you, I would 
not write with paper and ink : but I trust to come 
unto you, and speak J face to face, that t our joy i may- 
be full. 

13 The children of thy elect sister greet thee. Amen. 



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d Ma. 13. 9. 

e Phi.3.16. 
Re.3.11. 

f or, gain- 
ed. Some 

copies 
read, 
which ye 
have 
gained, 
but that ye 

g Jn.15.6. 

h Ga. 1.8,9. 

i lTi.5.22. 

j mouth to 
mouth. 

k or, your. 

1 1 Jn.1.4. 



Ver. 7. For many deceivers are entered, &c —Instead of are entered into, 
many excellent MSS. have, are gone out. This is a deceiver and an anti- 
christ— Macknight, " The deceiver and the antichrist ;" which the learned 
Granville Sharp explains of " the spirit of antichrist himseif, (i. e. Satan,) as 
the first mover and instigator, either by himself or his angels, of all other de- 
ceivers."— G. Sharp on the case of Saul, &c. p. 59. — Antichrist is a general 
name used by this apostle for all who opposed the truth and authority of 
Christ. 

Ver. 8. Which ice have wrought.— It is added, "Some copies read, Which 
?/e have gained, and that ye received" &c. The copies here alluded to are, rive 
of Stephen's MSS., the Alexandrian, and other MSS., the Vulgate, second 
Syriac, and Ethiopian versions. 

Ver. 10. Neither bid him God speed.— Doddridge, " Good success"— i. e. in 
his propagation of error. 

Ver. 12. Face to face.— Gr. " Mouth to mouth." 



THE THIRD EPISTLE OF JOHN. 



1 He commendeth Gaius for his piety, 5 acd hospitality 7 to true preachers : 
9 complaining of the unkind dealing of ambitious Diotrephes on the contrary 
side, 11 whose evil example is not to be followed : 12 and givelh special testi- 
mony to the good report of Demetrius. 

THE elder unto the well be ".ved Gaius, whom I love 
a inthetru + h. 

2 Beloved, 1 3 wish above al. hings that thoumayest 
prosper and oe in health, evei: as thy soul prospereth. 

3 For I rejoiced greatly, when the brethren came and 
testified of the truth that is in thee, even as thou walk- 
est c in the truth. 

4 1 have no greater joy I than to hear that my children 
walk in truth. 



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a or, truly. 



b or, pray. \ 

c 2 Jn.4. 

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Ver. 2. Above all things.— Doddridge, " In every respect." 

Ver. 4. Walk in truth.— Doddridge, "in the. truth," i. e. of the gospel. 



654 



3 JOHN, 



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of God. 



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18. 



i Mat. 10. 40 

j Mat. 23. 4 
..8. 
1 Ti.6.3,4. 

k Pr. 10.8,10 

1 Is.66.5. 

mPa.37.27. 

n 1 Jn.3.6.. 
9. 

o month to 
mouth. 



5 Beloved, thou doest e faithfully whatsoever thou 
doest to the brethren, and to strangers ; 

6 Which have borne witness of thy charity before the 
church : whom if thou bring f forward on their jour- 
ney ° after a godly sort, thou shalt do well : 

7 Because that for his name's sake they went forth, 
taking h nothing of the Gentiles. 

8 We therefore ought to i receive such, that we might 
be fellow-helpers to the truth. 

9 I wrote unto the church : but Diotrephes, who 
loveth to have the pre-eminence J among them, re- 
ceiveth us not. 

10 Wherefore, if I come, I will remember his deeds 
which he doeth, k prating against us with malicious 
words : and not content therewith, neither doth he 
himself receive the brethren, and forbiddeth them that 
would, and eastern them out i of the church. 

11 Beloved, follow" 1 not that which is evil, but that 
which is good. He n that doeth good is of God : but 
he that doeth evil hath not seen God. 

12 Demetrius hath good report of all men, and of the 
truth itself: yea, and we also bear record; and ye 
know that our record is true. 

13 I had many things to write, but I will not with ink 
and pen write unto thee : 

14 But I trust I shall shortly see thee, and we shall 
speak ° face to face. Peace be to thee. Our friends 
salute thee. Greet the friends by name. 



Ver. 6. After a godly sort. — Margin, " a sort worthy of God : M i. e. in a 
manner and with a temper suited to God's service. 

Ver. 9. Who loveth to have, &c— [" Who loveth the presidency," or chief 
place, doubtless in the church, of which Diotrephes was most probably an 
officer ; and being one, magnified himself in his office : he loved such pre-emi- 
nence, and behaved haughtily in it.]— Bagster. 

Ver. 12. Demetrius— Of; whom nothing is known but what is here mention- 
ed, that he had "a good report of all" -who knew him, and "even of the 
truth itself." Ye know. that our record is true.— See John xix. 25 ; xxi. 24. 

Ver. 14. Our friends.— [Instead of friends, an appellation used no where 
else as a mutual address among Christians, several MSS. read brethren.]— B. 



'HE GENERAL EPISTLE OF JUDE. 



(Jude, or Judas, the writer of this Epistle, is generally and justly consi- 
dered to have been Jude the Apostle, called alsb Lebbeus, whose surname 
was Thaddeus, brother of James the Less, (ver. I,) and the brother, or near 
relative, of our Lord. Some hesitation, however, as to the genuineness of 
this Epistle, seems to have prevailed in the Church, which was at length fully 
removed : though some learned modern writers, apparently on very slight 
grounds, have endeavoured to revive it. It is objected, that he calls himself, 
not an Apostle, hut " a servant of Jesus Christ ;" but so also does Paul, in 
his inscription to the Philippians ; and the word apostle is omitted in the 
Epistle to Philemon, and in that to the Thessalonians ; neither does John, in 
his Epistles, use the word apostle, nor mention his own name. Jude is also 
supposed to quote apocryphal books— for there is no evidence that this was 
really the case ; but does not St. Paul quote heathen poets, and Jewish tradi- 
tions, when what was true in them might be adduced to good purpose, with- 
out at all sanctioning the fables which they contained, or inducing a suspicion 
that he was not an inspired writer i (Acts xvii. 28. 1 Co. xv. 33. 2 Tim. iii. 8. 
Tit. i. 12.) These are the principal objections ; and they amount to nothing 



fr 



JUDE. 



655 



against the internal evidence, and the general current of antiquity. Lardner 
shows, that it is found in all the ancient catalogues of the sacred writings of 
thiJ New Testament; is considered genuine by Clement of Alexandria ; and is 
quoted, as St. Jude's production, by Tertullian, by Origen, and by the greater 

Eart of the ancients mentioned by Eusebius. Its genuineness is fully esta- 
lished by the matter contained in it, which is every way worthy of an inspired 
Apostle of Jesus Christ; and, as Macknighl truly observes, there is no error 
taught, no evil practice enjoined, for the sake of which any impostor could be 
induced to impose a forgery of this kind on the world.]— Bagster. 



He exhorteth tVism to be constant in the profession of the faith. 4 False teachers 
are crept in to seduce them : for whose damnable doctrine and manners horri- 
ble punishment is prepared : 20 whereas the godly, by the assistance of the 
Holy Spirit, and prayers to God, may persevere, and grow in grace, and keep 
ther iselves, and recover others out of the snares of those deceivers. 

JUDE, a the servant of Jesus Christ, and brother of 
James, to them that are sanctified b by God the 
Father, and preserved c in Jesus Christ, and d called : 

2 Mercy unto you, and peace, and love, be multiplied. 

3 Beloved, when I gave all diligence to write unto 
you of the common e salvation, it was needful for me 
to write unto you, and exhort you that ye should ear- 
nestly contend f for the faith which was once delivered 
unto the saints. 

4 For there are certain men crept in s unawares, who 
h were before of old ordained to this condemnation, 
ungodly men, turning i the grace of our God into las- 
civiousness, and denying the only Lord God, and our 
Lord Jesus Christ. 

51 will therefore put you in remembrance, though ye 
once knew this, how that j the Lord, having saved 
the people out of the land of Egypt, afterward destroy- 
ed k them that believed not. 

6 And the angels 1 which kept not their m first estate, 



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c 1 Pe.1.5. 
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e Tit. 1.4. 
f Ga.2.5. 

g 2 Pe.2.1. 

h Ro.9.22. 

i Ti. 1.15,16 

j 1 Co.lO.b, 
12. 

k Nu. 14.29, 
37. 

He.3.16.. 
19. 

1 Jn.8.44. 

m or, prin- 
cipality. 



Ver. I. Jude— (Greek, Judas)— the servant of Jesus Christ, and brother 
of James— -Who, as we find in Mat. x. 3, was also called Lebheus, whose sur- 
name was Thaddeus. This hook, like the 2d of Peter, and some other Epis- 
tles, was at first scrupled, and by some rejected from the sacred canon, chiefly, 
as we believe, on account of its reference to the prophecy of Enoch, (of which 
in its place,) and perhaps some other apocryphal book ; but, in our view of the 
subject, this is no reason for rejecting an inspired book, for the prophets them- 
selves quote several books now lost, Josh. x. 13. Their quotations can only 
sanction what they quote, and that as to matters of fact only, unless they 
quote them as inspired. The authority of this book, however, is rejected only 
by such as reject St. Peter's second Epistle, which it very much resembles ; 
nor can we reject either of them as inspired, without regarding them as for- 
geries, which is utterly improbable, as may be seen in Home, -and most writers 
ipon the Canon. 

Ver. 3. The common salvation— i. e. the salvation of Christ, common to 
both Jews and Gentiles. 

Ver. 4. Crept in.— Doddridge, "glided in." Of old ordained.— Literally, 

"proscribed." (Beza, olim prescript!.) Doddridge, "registered;" an allu- 
sion, as some think, to a custom among the Romans, of posting up in the 
forums the names of persons accused of certain crimes, with rewards for their 
apprehension, and sometimes for killing them. Such men, that is, wicked 
teach )rs or preachers, are proscribed in many parts of the word of God. See 
Psalm 1. 16. Some, however, refer this to the ancient prophecies respect- 
ing such men. See verse 14, &c. The only Lord— (Greek, despotes,) — 

Master. See note on 2 Peter ii. 1. God.— This word (Theion) is wanting 

in several MSS., and in the Vulgate. Doddridge reads it, " God the only 
Sovereign, and our Lord Jesus Christ;" Pye Smith, "Our only Sovereign 
and Lord Jesus Christ." Macknight adheres to the common version, but ad- 
mits the others toJje equally just. 

Ver. 5. Destroyed them that believed not. — See Heb. iv. 1 — 3. 

Ver. 6. Their first estate.— Margin, " principality." Doddridge adheres to 



=il 



(f 



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s Da. 12.1. 

t De.34.6. 

n Ex.22.28. 

v Zec.3.2. 

wGe.4.5. 

x Nu.22.7, 
21. 

y Nu.16.1, 
&c. 

z 2 Pe.2,13. 

a Phi.3.19. 

b Pr.25.14. 

c Ep.4.14. 

d J n. 15. 4.. 6 

e He.6.4..6. 

f Mat. 15.13 

g Is. 57.20. 

h Re. 8. 10, 
11. 



JUDE. 

but left their own habitation, he hath reserved in ever- 
lasting n chains under darkness unto the ° judgment 
of the great day. 

7 Even as p Sodom and Gomorrah, and the cities 
about them in like manner, giving themselves over to 
fornication, and going after <J strange flesh, are set 
forth for an example, suffering the vengeance of eter- 
nal fire. 

8 Likewise also these filthy dreamers defile r the flesh, 
despise dominion, and speak evil of dignities. 

9 Yet Michael s the archangel, when contending with 
the devil he disputed about the body of t Moses, u durst 
not bring against him a railing accusation, but said, 
The Lord v rebuke thee. 

10 But these speak evil of those things which they 
know not: but what they know naturally, as brute 
beasts, in those things they corrupt themselves. 

11 Wo unto them ! for they have gone in the way of 
w Cain, and ran greedily after the error of Balaam x for 
reward, and perished in the gainsaying of y Core. 

12 These are spots z in your feasts of charity, when 
they feast with you, feeding a themselves without fear : 
b clouds they are without water, carried c about of 
winds; trees whose fruit d withereth, without fruit, 
twice e dead, plucked f up by the roots ; 

13 Raging waves I of the sea, foaming out their own 
shame ; wandering h stars, to whom is reserved tiie 
blackness of darkness for ever. 

14 And Enoch also, the seventh from Adam, prophe- 



the former; but Macknight observes they amount to the same meaning- — their 

original state was that or' leaders, or princes, in the heavenly host. But left 

their own habitation — More strictly, we conceive, the station assigned to 
them ; which, we presume, was a voluntary act, and constituted their rebel- 
lion. This and the following verses may be compared with the 2d Epistle of 
Peter, chap. ii. ver. 4, 6, 10—12, &c. 

Ver. 7. Going after strange flesh.— Margin, "other flesh." The fact ap- 
pears to be, that they gave themselves up to all kinds of unclcanness : the 
more abominable, the more agreeable to their depraved minds. 

Ver. 9. Michael the archangel.— -Peter says, " Angels, which are greater (or 

excelling) in power and might." 2 Pet. ii. 11. About the body of Moses.— 

TUlotson thinks this may allude to Deut. xxxiv. 6 ; and that Satan wished to 
discover the body of Moses, that he might tempt the Jews to worship him. 
Macknight supposes, that by the body of Moses might be meant the Jewish 
church, as the Christian church is called " the body of Christ," 1 Co. xii. 27. 
Durst not.— Doddridge, "Did not presume to"— bring. Tillotson witti- 
ly suggests, that the angel was afraid the devil would be too hard for him at 



railing. See Doddridge. 
Ver. 10. But what- 



Doddridge, "And what." They corrupt them- 



selves. — Doddridge, "are corrupted." 

Ver. 12. These are spots in your feasts of charity. — Literally, ' love-feasts," 
which were "frugal meals provided by the richer Christians to entertain the 
poor, the fatherless, the widows, and strangers." They were generally held im- 
mediately before or after the Lord's Supper, and very early subjected to abuse, as 
we find, not only by Jude, but by Paul. To these feasts such men were spots, 
or blemishes ; that, is, a disgrace and reproach. Feeding themselves with- 
out fear— \. e. without caution, till they eat and drink to excess. To this St. 
Paul is also supposed to allude, 1 Co. xi. 21. 

Ver. 13. Wandering stars.— Greek, " planets ;" in which two ideas may 
be suggested, namely, that they are always changing their aspects and situa- 
tions, and that they shine only by a borrowed light. 

Ver. 14. And Enoch also. — It is well known, that a hook under that title 
existed in the primitive church. This book has been recently discovered, and 
translated by Laurence, of which the following is the passage quoted by our 



tr; 



i 



I 



JUDE. 

sied of these, saving, Behold, the i Lord corneth' with 
ten thousand of his saints, 

15 To execute judgment upon J all, and to convince 
all that are ungodly among them of all their ungodly 
deeds which they have ungodly committed, and of aii 
their hard speeches k which ungodly sinners have spo- 
ken against mm. 

16 These are murmurers, complainers, walking after 
their own lusts ; and their mouth speaketh great swell- 
ing words, having men's persons in admiration be- 
cause of advantage. 

17 But, beloved, remember ye the words which were 
spoken before of the apostles of our Lord Jesus Christ; 

18 How that they told you i there should be mockers 
in the last time, who should walk after their own 
ungodly lusts. 

19 These be they who separate" 1 themselves, sensual, 
having not the Spirit. 

20 But ye, beloved^ building n up yourselves on your 
most holy faith, ° praying in the Holy Ghost, 

21 Keep'P yourselves in the love of God, looking <J for 
the mercy of our Lord Jesus Christ unto eternal life. 

22 And of some have compassion, making a dif- 
ference : 

23 And 
the fire; 
flesh. 

24 Now t unto him that is able to keep u you from 
falling, and to v present you faultless before the pre- 
sence of his glory with exceeding joy, 

25 To w the only wise God our Saviour, be glory and 
majesty, dominion and power, both now and ever. 
Amen. 



others save with fear, r pulling them out of 
even the garment s spotted by the 



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p J n.15. 9, 

JO. 



(j Tit.2.13. 
r Zee 3.2.. 5 
s Re.3.4,18. 

t Ro. 16.25.. 
27. 

u 2 TU.l 8. 

v Col. 1.22. 

wlTi.1.17. 



apostle in ver. 14: "Behold, he comes with ten thousand of his saints, to 
exeeute judgment upon them, and to reprove all the carnal, for every thing 
which the sinful and ungodly have done and committed against him." 
Ver. 15. Ungodly committed. — Doddridge, " impiously committed." 
Ver. 18. How that they told yon.— See 1 Tim. iv. 1. 8 Tim. iii. 1, 2. 2 Pet. 
iii. 3. 

Ver. 23. The garment spotted by the flesh— \. e. a cprous garment. Or 
perhaps the allusion may he to Zech. iii. 4, 5. 

CONCLUDING REMARKS ON THE EPISTLE OF JUDE. 

[St. % Jude, says Origen, has written an Epistle in a few lines indeed, hut 
full of vigorous expressions of heavenly grace. He briefly and forcibly repre- 
sents the detestahle doctrines and practices of certain false teachers, generally 
supposed to be the impure Gnostics, Nicolaitans, and followers of Simon Magus ; 
and reproves these profligate perverters of sound principles, and patrons of 
lewdness, with a holy indignation and just severity ; while at the same time 
he exhorts all sound Christians, with genuine apostolic, charity, to have ten- 
der compassion on these deluded wretches, and to endeavour vigorously to re- 
claim them from the ways of hell, and pluck them as brands out of the fire. 
The great similarity between this Epistle and the second chapter of the second 
Epistle of Peter, has already been remarked. Both writers are nearly alike in 
subject, style, vehemence, and holy indignation against impudence and lewd- 
ness, and against those who invidiously undermine chastity, purity, and sound 
principles. The expressions are remarkably strong, the language animated, 
and the figures and comparisons bold, apt, and striking. There are no nobler 
amplifications in any author, than in these writers, when they expose the de- 
linquencies of these false teachers, which they severely brand, emphatically 
expose, and yet happily express in all the purity and chastity of language.] — 
Bagster. 



! 65 



658 REVELATION. 



THE REVELATION OF ST. JOHN THE DIVINE 



It is a remarkable circumstance, (says Home,) that the authenticity of this 
j Dork was very generally, it" not universally, acknowledged during the two first 
cei turies ; and'yet, in the third century, it began to be questioned. This seems 
to have been occasioned by some absurd notions concerning the Millennium, 
that a few well meaning, but fanciful expositors, grounded on this book ; which 
notions their opponents injudiciously and presumptuously endeavoured to 
discredit, by denying the authority of the book itself. So little, however, has 
this portion of Holy Writ suffered from the ordeal of criticism, to which it has 
in consequence been subjected, that (as Sir Isaac Newton has long skice re- 
marked) " there is no other book of the New Testament so strongly attested, 
or commented upon so early, as the Apocalypse." 

When we come to the Millennium, we hope to show that there is nothing 
in the book itself that can form a rational objection to its authority on the 
ground of that doctrine : the external evidence for the authenticity and divine 
authority of this book, however, rests, as does also that of the other books of 
th«. New Testament, in a great measure upon the testimony of the early Chris- 
tian fathers. And here Woodhouse produces passages from Ignatius and 
Polycarp as early as A. D. 107 and 108. Jerome slates, that Justin Martyr 
(about A. D. 120) commented on some parts of this mysterious book ; and a 
commentary on the whole is mentioned among the works of Melito, Bishop of 
Sardis, A. D. 177. Irenceus, who flourished about the same time, and was, in 
early life, acquainted with Polycarp, often quoted this book as the Revelation 
of John the Evangelist, and the disciple of the Lord. " His testimony for this 
hook (says Lardner) is so strong and full, that, considering the age of Irenceus, 
he seems to put it beyond all question, that it is the work of John the Apostle 
and Evangelist." Latter authorities need not be here mentioned. 

The next question relates to the date of this book. The most probable and 
generally received opinion is. that it was written during John's banishment to 
the Isle of Patmos, by Domitian, in the latter part of his reign ; that is, in the 
year A. D. 96, in the latter part of which he died, or immediately after, when 
the apostle was set at liberty. This has been e'early shown by Lardner, 
Lampe, Woodhouse, and others. The former says, that "all antiquity is 
abundantly agreed, that Domitian was the author of John's banishment." 
This also has the express sanction of Irenceus, Origen, and other early 
fathers ; and is supported by strong internal evidence : for this book describes 
the seven Asiatic churches as not only existing, but as having flourished, and, 
some of them, subsequently decayed, which could not have been the case at a 
much earlier date. 

Another question, and one we think least attended to, relates to the scenic 
representations here described. The exhibitions in the first and fourth chap- 
ters, strongly remind us of the scenes exhibited in the prophecies of Isaiah, 
Daniel, and Ezekiel : but in chapters v. and vi. we have a volume, or mil of 
parchment, sealed with seven seals: each of which, as it opens, displays (as 
suggested by Harmer) a pictorial delineation of certain figures, emblematical 
of future events, which we shall be presently called upon to consider; and 
which exhibitions become more and more vivid, till they acquire all the interest 
of real life : sounds are added to pictorial representation, and the great Ezekiel 
of the New Testament, wrapt in prophetic raptures, hears thunders unutterable, 
and describes scenes inconceivable. 

We have alluded to Ezekiel, and, indeed, there is a singular resemblance be- 
tween his visions and those of the beloved disciple. Both saw the sapphire 
throne, and the rainbow round about it; with the glorious vision of the cheru- 
bic animals. Both prefigure the terrible judgments of God upon the earth, 
and particularly upon Gog and Magog ; and both describe the New Jerusa- 
lem, with an angel measuring the temple. 

There is something, however, peculiar in St. John's plan, or method : first, 
sevtn seals are unloosed, and produce six grand pictorial views. Under the 
seventh seal we have a solemn pause, and seven angels with trumpets arc 
introduced : the sounding of the first six trumpets produce six grand prophetic 
scenes ; and the seventh trumpet ushers in the Millennium. 

The following brief analysis is from the pen of the late learned and judicious 
llurd :— 

" The reader may form a distinct idea of the method in which the whole 
hook of the Apocalypse is disposed, by observing, that it is resolvable into 
three great parts. The first part is that of the Ep:stles to the seven churches, 
contained in the first three chapters, and is not at all considered by Mede. 

" The second part (with which Mcde begins his commentary) is that of the 
Sealed Book, from chap. iv. to chap. x. ; and contains the fates of the empire, 



REVELATION. 659 



or its civil revolutions, yet with a reference sliii to the fate and fortune of the 
Christian church. 

" The third part is that of the Open Book, with what follows, to the end : 
and exhihits in a more minute and extended view, the fates of the Christian 
church, especially during its apostacy, and after its recovery from it. Tins third 
division may farther be considered as consisting of two parts. The first contains, 
in chap, xi., a summary view of what should befall the Christian Church, con- 
temporary with the events deduced in the second part concerning the empire ; 
and is given in this place in order to connect the second and tlu'rd parts, and to 
show their correspondence and contemporarity. The second part of the last di- 
vision, from chap. xii. to the end, gives a detailed account of what should befall 
the Christian Church, in distinct and, several of them, synclironical visions." 

It would be in vain to attempt to harmonize, or even to enumerate, the va- 
rious expositors of this mysterious book ; yet so much curiosity has been ex- 
cited within the last few years, by the exercise of uncommon genius and 
learning, that we feel disposed to give a faint outline of the hypothesis of a 
few of the most popular, which we shall do with impartiality ; and, according 
to the best of our recollection, nearly in the order of their publication. 

The French Revolution, and the events which followed, renewed, in a sin- 
gular way, the study of this sacred book. Most remarkable, certainly, were 
the interpretations or conjectures (as the reader may please to call them) of 
the judgments foretold in chap, xi., relative to the fall of the French Govern- 
ment, and certain events whicn followed, as they were explained by the Rev. 
P. Jurieu, Robt. Fleming-, and others, in the latter end of the 17th century, 
and which we shall slightly notice when we come to that chapter. 

One of the first writers who particularly noticed this event as the fulfilment 
of that prophecy, was the Rev. James Bicheno, M. A., a Baptist Minister of 
Newbury, and a most zealous friend to civil and religious liberty. This bene- 
volent gentleman (for the writer knew such to be his character) was so de- 
lighted with the fall of popery and slavery in France, that he flattered himself 
that this was, at least, an introduction to the Millennium. Some of hi' pecu- 
liarities were — that the great dragon, mentioned in Rev. xx. 1 — 3, signified the 
German Empire; and the two witnesses, in chap, xi., the advocates for civil 
and religious liberty. He wrote in 1794, &c. and predicted the final destruction 
of popery and despotism in 1819! 

2. Illustrations of Prophecy — In which are elucidated many predictions in 
Isaiah, Daniel, the Revelation, &c. supposed to refer to th • Revolution in 
France, the overthrow of ecclesiastical tyranny, civil despotism, &c, with a 
large collection of extracts, &c, 2 vols. 8vo. 1796. This work, though anony- 
mous, was well known to be the production of a son of the late Dr. Towers, 
of political memory ; and though professedly religious, was so deeply imbued 
with politics, that, soon after its publication, it was thought prudent to sup- 
press the sale, to prevent prosecution, which renaered it lor several years very 
scarce. It contains, however, curious and interesting extracts from more than 
thirty writers of the two last centuries, and is thought to excel in a judicious 
exposition of the prophetic symbols, which abound in this book. 

3. On the other hand, the Rev. G. S. Faber, B. D., a very learned and re- 
spectable clergyman, difTers from most preceding interpreters in explaining 
Antichrist, and the Man of Sin— neither of the pope nor popery, but of " the 
Infidel King," or atheistical government of France ; a. system which he has 
certainly defended with great ability and ingenuity. He is also a strong and 
able advocate for the complete restoration of the Jews. 

Since these gentlemen, who were the first, we believe, to propound and sup- 
port these systems, w-e have had a long succession of writers of varied talent ; 
among whom we recollect the names of three learned lay gentlemen, Messrs. 
Cuninghame, Frere, and Gallaway ; and, still more recently, the Rev. Mr. 
Irving — of all whom we wish to speak with respect, though, from the little 
knowledge we have obtained of their respective systems, we con^'der them as 
rather curious than correct. To the following writers on this e oook we have 
paid more particular attention ; and have consulted them pretty constantly, in 
company with Doddridge, and other expositors of the New Testament at large. 

The first, and certainly one of the most judicious, of these works, is the 
" Paraphrase and Notes of the Rev. Moses Loicman, forty years a dissenting 
minister at Clapham." Ours is the fourth edition. When the first edition of 
this work was published, we cannot say ; but the author died in 1752. Of this 
work, it is sufficient praise that Doddridge has said of it — " From which I have 
received more satisfaction, with respect to many of its difficulties, (i. e. the dif- 
ficulties of the Apocalvpse,) than ever I found elsewhere, or expected to have 
found at all."— Doddridge's Works. 

2. Bishop Newton's Dissertations on the Prophecies we need only name, 
as their merit is universally acknowledged. The 24th Dissertation only has re- 
ference to this book. 



fn 



060 REVELATION, I. 



3. Tlio Apocalypse, or Revelation of St. John, translated, with notes, criti- 
cal and explanatory. To which is prefixed, a dissertation on the divine origin 
of the hook, &c. by J. C. Woodhouse, D. D. Archdeacon of Salop. If is 
abundant praise to this author, thai no less a man than Bishop Flurd wrote in 
a blank leaf of this book, in the Hartlehury Library— " This is the best book 
of the kind I have seen. It owes its superiority to two things : i. The author's 

! understanding, for the most part, the Apocalyptical symbols in a spiritual, 
not in a literal sense ; and ; 2dly, To the care tie has taken Tj fix the precise 
import of those symbols, from the use made of them by tha old prophetical, 
and other writers of the Old and New Testament.'' 

4. An Essay towards a connected elucidation of the prophetical part of the 
Apocalypse, by Steph. Morel/., (1806.) The author, who ii since deceased, 
bore the character ot intelligent, modest, and temperate in judgment ; and 1ms 
had the merit of condensing into the compass of an octavo pamphlet, the sub- 
stance of Lmoman, Newton, and several other writers. 

5. Expository Discourses on the Apocalypse, interspersed with practical 
reflections, by Andr. Fuller, 1814 % This was the last work of Fuller, and 
bears the characteristic stamp of his maturest judgment. The author died 
just before its publication. 

6. A concise Exposition of the Apocalypse, so far as the prophecies are 
fulfilled, by J. R. Park, M. D. This answers to its description, and contains, 
as appears to us an abstract of the great work of Woodhouse, above men- 
tioned, so far a» relates to prophecies supposed to be fulfilled. The five first 
chapters are omitted, as not prophetical. The author professes to have con- 
sulted the archdeacon at every step, but to have differed from him freely, 
wherever he saw occasion. 

7. The most recent, and ingenious work we have met with, is " The Apo- 
calypse of St. John. ... a new interpretation, by the Rev. Geo. Croly, A.M. 
H. K. S. L."— Without professing ourselves converts to his, or to any new 
system, as a whole, we certainly regard Mr. C. as an elegant and an able wri- 
ter. 

8. There is another work which we have not classed, nor can we class, 
with the above, because it is unique, and, in general, opposed to all the pre- 
ceding. It is entitled, "A general History of the Christian Church.... 
chiefly deduced from the Apocalypse of St. John," on which it is, in fact, a 
commentary. It appears under the name of Sig. Pastorini, but is weJl known 
and acknowledged to be written by the late Dr. Walmesley, of Bath, a Roman 
Catholic divine, and " Vicar Apostolic of the West of England." This pro- 
found mathematician, and such he confessedly was, has endea-vowred to de- 
monstrate that Protestantism (and not popery) is " the grand apostacy." 
which was to have been exterminated in 1825!— but has happily survived the 
author's rash prediction. This work was first printed in 1771 ; but ours, which 
is marked the fifth edition, is dated " Dublin, 1812." This very curious work 
we shall occasionally consult. It furnishes another instance of a folly, of 
which Sir Isaac Newton himself long since complained. " The folly of inter- 
preters (says that great man) has been to foretell times and things by this 
prophecy, as if God designed to make them prophets. By this rashness they 
have not only exposed themselves, but brought the prophecy also into contempt." 

With such helps before him, and not without trembling, lest he should 
" darken counsel by words without knowledge,'* the writer has attempted this 
most arduous part of his undertaking. More than forty years since he went 
through the book with the aid of Doddridge, Gill, and Guise, Bishop Newton, 
Mr. Pool, Mr. Reader, and some others, from all whom he extracted notes, 
which he has still by him. But his chiefobligations in the present instance are to 
Mr. Lowman, Dr. Woodhouse, and Mr. Fuller. He confesses that he has found 
much pleasure in the study, and, whatever mistakes he may have committed, 
he hopes he has been kept from dogmatizing, and from giving conjectures of 
his own under the name of divine predictions. We owe, indeed, much to the 
Divine benevolence for the warnings, counsels, and consolations of this sacred 
book, and, so far as it is fulfilled, we have internal evidence of its inspiration ; 
but for the remainder, the Scriptures admonish us, in the words of the angel 
to the prophet Daniel : " Blessed is he that waiteth :— But go thy way till the 
end be : for thou shalt rest, and stand in thy lot at the end of the days." 



A. M. cir. 

4100. 
A.D. cir.96. 



CHAP. I. 
a Du.2.28. 



CHAPTER I. 

4 John writeth his revelation to the seven churches of Asia, signified by the seven 
golden candlesticks. 7 The coming of Christ. 14 His glorious power and 
majesty. 

THE a Revelation of Jesus Christ, which God gave 
unto him, to show unto his servants things which 



Chap. 1. Ver. 1. The Revelation (Greek, Apocalupsis) of Jesus Christ, Sec. 



ir 



REVELATION, L 




Ex.19.6. 
1 Pe.2.5..9 



k He. 13.21. 

1 Da.7.13. 

Mtu.26.64 



must shortly come to pass ; and he sent and signified 
it by his angel unto his servant John : 

2 Who bare record of the word of God, and of the 
testimony of Jesus Christ, and of all things that he 
saw. 

3 Blessed a is he that readeth, and they that hear 
the words of this prophecy, and keep those things 
which are written therein : for the time *is at hand. 

4 f OHN to the seven c churches which are in 
** Asia : Grace be unto you, and peace, from him 

d which is, and which was, and which is to come ; and 
from the seven e Spirits which are before his throne ; 

5 And from Jesus Christ, who is the faithful f witness, g Coins. 
and the ? first begotten of the dead, and the prince of h Jn.iai 
the kings of the earth. Unto him that loved h us, and i He.9.14. 
washed i us from our sins in his own blood, 

6 And hath made us J kings and priests unto God 
and his Father ; to him k be glory and dominion for 
ever and ever. Amen. 

7 Behold, he cometh with 1 clouds ; and every eye 
shall see him, and they m aIso which pierced him : and mZec.12.10 
all kindreds of the earth shall wail n because of him. n Mat.24.30 
Even ° so, Amen. c.22.20. 

8 I P am Alpha and Omega, the beginning and the p is.41.4. 

—The two first verses seem to have been intended for the original title of the 
book, that prefixed at the head being attributed to Eusebius, who added the 
term " the divine," or " Theologian," in reference to the sublime nature of his 
writings. It may also be remarked, that this is the only apostolical writing, 
and John the only apostle, to whose name our translators have prefixed the 

term Saint. Signified it by his angel.— li In the style of prophecy,"' Lav- 

man says, " Every thing is called an Angel that notifies a message from God ; 
but as one or more angels, in the proper sense of the term, seem to be employed 
in every vision here recorded, there seems no occasion to seek another ac- 
ceptation." 

Ver. 2. Who bare record of -the word (Greek, Logos) of God.— Namely, in 
his gospel, which seems to refer to his first chapter ; and if so, plainly indicates 
that his Gospel was written before this work, and probably before his Epistles 
also : but this cannot be ascertained. 

Ver. 3. Blessed is he, &c— The blessing which here follows, and is pronounced 
upon tne reader of this book, was undoubtedly designed to encourage Christians 
to the study of it, and that practically ; for the blessing is not pronounced on 
those who merely peruse it, either in a cursory or studious way ; but on those 
who keep in mind the things that are written, by a practical attention to their 
design. See Dent. vi. 6 — 9. 

Ver. 4. To the seven churches. — The number seven, among the Hebrews, 
signifies completeness, whence some have supposed the pbiase intends all the 
churches in Asia ; but as seven are distinctly named, there seems no room for 
this supposition. The number seven, however, has a 'reigning influence 
throughout the book : we have seven spirits, seven angels, seven seals, &c. &c. ; 
and the same number predominated through the Mosaic dispensation, and 

might, as some suppose, originate with the seven days of the creation. In 

Asia.— See note on Acts xix. 10. Seven Spirits. — The " seven Spirits before 

the throne," the best commentators agree, are intended to represent " the vari- 
ous gifts and graces of the Holy Spirit." So the venerable Bede himself says— 
' The one Holy Spirit is here described as seven-fold, by which is intimated, 
in prophetic language, fulness and perfection." 

Ver. 5. The first-begotten.— Doddridge and Woodhouse, "firstborn." 

Ver. 7. And they also which piercedhim. — This expression, though it must, 
in the first place, refer to those who were his immediate murderers, must not 
be confined to them. Everyone who claims an interest in the Saviours sacri- 
fice, must confess a share in the guilt for which he suffered. So under the 
Mosaic law, he who brought a bullock for his atonement, laid his hand upon 

the be ad of the animal, as an acknowledgment of his guilt. (See Levit. i. 4.) 

And all kindreds, &c— Doddridge and Woodhouse, " tribes." 

Ver. 8. I am Alpha and Omega.— These are the first and last letters of the 

; 56 ! ; 



fr 



662 



REVELATION, I. 



A. M. cir. 

4100. 

A. D. cir. 

96. 

q Is. 9.6. 

r 2 Co. 12. 2. 

s Jn.20.26. 
Ao.20.7. 
1 Co. 16. 2. 

t c.2.1. 

u c.2.8* 

v c.2.12. 

wc.2.13. 

x c.3.l. 

y c.3.7. 

z c.3.14. 

a Ex.25.37. 
Zec.4.2. 

b Eze.1.26.. 
28. 

Da.7.9,L3. 
10.5,6. 

c c.2.18. 
19.12. 

d Eze.1.7. 

e Eze.43.2. 



ending, saith the Lord, which is, and which was, and 
which is to come, the 4 Almighty. 

9 I John, who also am your brother, and companion 
in tribulation, and in the kingdom and patience of Je- 
sus Christ, was in the isle that is called Patmos, for 
the word of God, and for the test ; mony of Jesus Christ. 

10 I was in the r Spirit on the * Lord s day, and heard 
behind me a great voice, as of a trumpet, 

11 Saying, I am Alpha and Omega, the first and the 
last : and, What thou seest, write in a book, and send 
it unto the seven churches which are in Asia ; unto 
t Ephesus, and unto u Smyrna, and unto v Pergamos, 
and unto w Thyatira, and unto x Sardis, and unto 
y Philadelphia, and unto z Laodicea. 

12 And I turned to see the voice that spake with me. 
And being turned, I saw seven a golden candlesticks ; 

13 And in the midst of the seven candlesticks one 
b like unto the Son of man, clothed with a garment 
down to the foot, and girt about the paps with a gold- 
en girdle. 

14 His head and his hairs were white like wool, as 
white as snow ; and his eyes c were as a flame of fire ; 

15 And his feet d like unto fine brass, as if they burn- 
ed in a furnace ; and his voice e as the sound of many 
waters. 



Greek alphabet, used symbolically : so the Rabbins used Aleph and Tau, the 
first and last letters of the Hebrew alphabet. The Syriac reads Olaph and 
Tau ; the Arabic, Aleph and Ya.— Gill. 

Ver. 9. Patmos. — This Patmos is a small island (as the maps show) in the 
Mediterranean Sea, not far from the coast of Asia. This island contains an 
excellent harbour, and the town consists of about 200 houses, which are said 
to be raised nearly 500 feet above the level of the sea : and the people show a 

grotto, in which they pretend that St. John wrote these visions. For the 

word of God, &c.— Compare chap. vi. 9. And for the testimony— i. e. as 

witnesses and martyrs for Jesus Christ. 

Ver. 10. I loas in the Spirit— i. e. prophetically inspired— on the Lord's 
day—i. e. the Christian sabbath— the first day of the week ; so called, because 
on that day our Lord arose from the dead. The same expression is usecKby Ig- 
natius, to distinguish the first day from the seventh. 

Ver. 11. The first and the last.— This differs from the explanation of the 
mystic letters, alpha and omega, more in sound than in sense ; that they can 

apply only to the great Supreme, see Isa. xliv. 6 ; xlviii. 12, 13. Smyrna— 

[Now Ismir, is a celebrated city of Asia Minor, situated on the shore of the 
iEjrean sea, about 183 miles W. by S. of Constantinople, 100 miles N. of Rhodes, 
and between 40 and 45 miles N. W. of Ephesus, in lat. 38 29 N. and long. 27 
25 E. It is at present about 4 miles in circumference, extending about a mile 
alonir the shore, and has a very handsome appearance ; its population is about 
120.000 souls.]— Bagster. 

Ver. 12. Seven golden candlesticks.— Doddridge, "lamps." Woodhouse, 
"lamp-bearers." 

Ver. 13. Candlesticks.— These lamps were not illuminated in the ordinary 
manner, with wicks and oil, but by stars, signifying the angels, ministers, and 
messengers of these churches, which the great High Priest holds in his hand: 
not separately, as we conceive, but in the form of either a cluster, or perhaps 
a kind of orrery, such as some nave supposed was placed on the top of Solo- 
mon's celebrated pillars— Jachin and Boaz. Girt about the paps.— Dodd- 
ridge and Woodhouse, "breasts." 

Ver. 14. His eyes were as a flame of fire — This is a common figure in 
poetry : thus Hesiod of Apollo, " His eyes shot fire ;" and Homer of Minerva, 

Her eyes shone dreadful." How ridiculous, therefore, as well as profane it 
it to ridicule this image, as some infidels have lately done ! 

Ver. 15. His feet like unto fine brass, &c— Woodhouse, "like smelting 
brass ;" i. e. glowing with the heat of the furnace. — * As the sound of many 
waters— That is, of conflicting seas meeting each other. See Acts xxvii. 41. 




f Is. 19.2. 
He. 4. 12. 



d 2 Co.11.13 



"~ REVELATION, II. (>G3 

16 And he had in his right hand seven stars : and out 
of his mouth went a f sharp two edged sword : and hisj A Al ^ 
countenance was as the sun s shineth in his strength. 

17 And when I saw him, I fell at his feet as dead. 
And he laid his right hand upon me, saying unto me, 
Fear not ; I am the first and the last : 

18 I am he that hliveth, and was dead ; and, behold, g Ac.26.ia 
I am alive for evermore, Amen; and have the keysj cl0L 
i of hell and of death. h Ro 6 9 

19 Write tire things which thou hast seen, and the, 
things which are, and the things which shall be here- i p ? 6S20. 
after; , j c.20.i,2. 

20 The mystery of the seven J stars which thou saw-| 
est in my right hand, and the seven golden candle- J ver - 16 - 
sticks. The seven stars are the angels of the seven 1 
churches : and the seven candlesticks k which thou 16 . a 
sawest are the seven churches. 

CHAPTER II. 

What is commanded to be written to the angels, that is, the ministers of the 
churches of I Ephesus, 8 Smyrna, 12 Pergamos, 18 Thyatira : and what is j 
commended, or found wanting in them. | CHAP. 2. 

UNTO the angel of the church of Ephesus write;' 
These things saith he that a holdeth the seven' 
stars in his right hand, who walketh in the midst of a c * ' ' 
the seven golden candlesticks ; b Ps.i.6. 

2 I know bthy works, and thy labour, and thy! S 
patience, and how thou canst not bear them which j c.3.i,s,i5. 
are evil: and thou hast tried c them which say they 
are apostles, and are d not, and hast found them liars : c * ^a.i. 

3 And hast borne, and hast patience, and for my 
name's sake hast laboured, and hast not e fainted. 

4 Nevertheless I have somewhat against thee, because e Ga 6 9 
thou hast left thy first love. I 

5 Remember therefore from whence thou art fallen, f je.2.2,3. 
and repent, and do the first f works; or else I will 
come unto thee quickly, and will remove s thy can- g Mat.21. 
dlestick out of his place, except thou repent. j 41 ' 43 ' 

Ver. 16. A sharp two-edged sword.— This is in perfect harmony with the 
prophetic language of the writers of both Testaments. See Isa. xi. 4 ; xlix. 2. 
Heb. iv. 12. 

Ver. 18. Have the keys of hell— (Greek, "Hades,'") or the invisible world. 
See Ps. xvi. 10. Mat. xvi. 18. Both Doddridge and Woodhouse take the term 
in its most extensive import. 

Ver. 20. The mystery— \. e. the mystical or spiritual sense of the emblems. 

Chap. II. Ver. 1. Unto the angel, Sic— Jennings says, Next to the chief 
ruler of the synagogue, was an officer who offered public prayers, and was 

therefore called their ange!. — Jewish Antiq. book ii. chap. ii. Ephesus — Was 

the chief city of proconsular Asia, and was at that time immensely rich, and 
devoted to luxury and idolatry. "Great is Diana of the Ephesians!" was 
their cry ; and tbe chief cause of their alarm was, lest their favourite " goddess 
should be despised, and her magnificence destroyed. 1 ' But, alas! how frail, 
and uncertain are all terrestrial tbings ! This mighty city is now reduced to 
about fifteen poor cottages, inhabited by Turks, (who ca.\\itAisalick ;) and this 
flourishing church was, in 1816, reduced to three individual Christians, 
one only of whom could read ; and who knew nothing of Paul, but by his 

name in the Calendar.— (See Orient. Lit. No. 1548.) Candlesticks.— See 

chap. i. 12. 

Ver. 2. Which say they are apostles.— It appears by this verse, that some of 
the false teachers which troubled 'he church in the first ages, pretended to be 
apostles. Thise the church of Ep :iesus could not endure. 

Ver. 4. Left thy first love. — Woodhouse, " former love ;" i. e. declined from 
their former zeal and affection. See Acts xix. 10—12, 17—20. 

LVer. 5. Remove thy candlestick— i. e. take away their privileges. I 



664 



REVELATION II. 



A. M. oir. 

4100. 

A. IV cir. 

96. 

h ver.15. 

i Mat.ll. 15 
ver. 11,17, 
29. 

Ge.2.9. 
c.22.2,14- 

k c.1.8,17. 

1 lTi.6.13. 



m Ro.2.28. 
29. 



n c.3.9. 

e Mat. 10.22 

p Ja.1.12. 
q c.20.14. 
r c.1.16. 

s ver. 9. 
t 2 Ti.2.12. 



6 But this thou hast, that thou hatest the deeds of 
the h Nicolaitanes, which I also hate. 

7 He i that hath an ear, let him hear what the Spirit 
saith unto the churches; To him that overcometh will 
I give to eat of the tree j of life, which is in the midst 
of the paradise of God. 

8 And unto the angel of the church in Smyrna write; 
These things saith the k first and the last, which was 
dead, and is alive ; 

9 I know thy works, and tribulation, and poverty, 
(but thou art i rich,) and I know the blasphemy of 
them which say they are m Jews, and ate not, but are 
the synagogue n of Satan. 

10 Fear none of those things which thou shalt suffer : 
behold, the devil shall cast some of you into prison, 
that ye may be tried ; and ye shall hav 3 tribulation ten 
days: be thou faithful ° unto death, md I will give 
thee a crown p of life. 

1 1 He that hath an ear, let him hear what the Spirit 
saith unto the churches : He that c /ercometh shall 
not be hurt of the second. <J death. 

12 And to the angel of the church in Pergamos write : 
These things saith r he which hath the sharp sword 
with. two edges; 

13 I know s thy works, and where thou dwellest, even 
where Satan's seat is : and thou holdest fast my 
name, and hast not denied l my faith, even in those 
days wherein Antipas was my faithful martyr, who 

[was slain among you, where Satan dwelleth. 

Ver. 6. Nicolaitanes.— See Dictionary of all Religions, in Nicolaitans. The 
ancient Fathers describe these as equally erroneous in doctrine, and impure in 
morals. 

Ver. 8. Smyrna.— Nearly seventy years after the visions of the Apocalypse, 
a heavy persecution broke out in this city ; and their bishop, Poly carp, sig- 
nalized himself, by the courage and fortitude with which he suffered, in an ex- 
treme old age. When threatened with the most terrible deaths, and urged to 
pity his own gray hairs, he nobly replied, " Eighty and six years have I served 
Christ, and he has never done me any wrong ; how, then, can I blaspheme my 
King and my Saviour V And when, in particular, he was threatened with the 
flames, by which, indeed, he suffered, he retorted—" Thou l.hreatenest me 
with fire which burns but for an hour, and is then extinguished; but knowest 
not the fire of future judgment, and of that eternal punishment, which is re- 
served for the ungodly ;" — in which he plainly alludes to " the second death" 
here mentioned, and from which exemption is here promised ; and not only 
exemption from this death, but also a crown of (immortal) life." 

Ver. 9. Which say they are Jews— See Gal. vi. 12—16. These Jews were 
found to take a very active part in persecuting Poly carp and his fellow Chris- 
tians. 

Ver. 10. Ten days—i. e., perhaps, many days. See Gen. xxxi. 7, 41. Lev. 
xxvi. 26. 1 Sam. i. 8. Eccles. vii. 7. But some think the persecution here re- 
ferred to lasted ten years— -a day for a year. See on chap. vi. 1 1. 

Ver. 11. He that hath an ear.— See note on Mat. xi. 15. The second death 

— i. e. final and everlasting death. See chap. xx. 14 ; xxi. 8. Not being hurt 
by this death, implies also that, on the contrary, thev should enjoy everlasting 
life. . o 

Ver. 12. Pcrgamos. — [Pergamos, now Bergamo, the ancient metropolis of 
Mysia, and the residence of "the Attalian kings, is situated on the river Caicus, 
about 60 miles north of Smyrna, in long. 27 E. Jat. 39 11 N. It still retains 
some measure of its ancient importance ; containing a population of about 
15,000 souls ; and having nine or ten mosques, two churches, and one syna- 
gogue.]— Bagster. The. sharp sivord with two edges.— See chap. i. 16. 

Ver. 13. where Satan's seat.— Doddridge and Woodhousc, "throne." 
Here, formerly, iEsculapius was worshipped under the form of a serpent, 
which gives the greater propriety to its being called the seat of Satan— herein 



REVELATION, II. 



665 



14 But I have a few things against thee, because thou 
hast there them that hold the doctrine of Balaam, 
who "taught Balac to cast a stumbling-block before 
the children of Israel, to eat v things sacrificed unto 
idols, and to commit w fornication. 

15 So hast thou also them that hold the doctrine of 
the Nicolaitanes, which thing I hate. 

16 Repent • or else I will come unto thee quickly, and 
x will fight against them with the sword of my mouth. 

17 He > T that hath an ear, let him hear what the Spi- 
rit saith unto the churches ; To him that overcometh 
will I give to eat of the hidden z manna, and will give 
him a white stone, and in the stone a new a name 
written, which no man knoweth b saving he that re- 
ceiveth it. 

18 And unto the angel of the church in Thyatira 
write ; These things saith the Son of God. who hath 
his eyes«^ like unto a flame of fire, and liis feet are 
like fine brass ; 

19 I dknow thy works, and charity, and service, and 
faith, and thy patience, and thy works ; and the last 
to be more than the first. 

20 Notwithstanding I have a few things against 
thee, because thou sufTerest that woman e Jezebel, 
which calleth herself a prophetess, to teach and to se- 
duce my servants to commit fornication, and to feat 
things sacrificed unto idols. 



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wlCo.6.13, 

18. ' 

x Is.11.4. 

y ver.7. 
c.3.6.13, 
22. 

z Ps.25.14. 

a Is. 56. 4. 
65. 1 5. 
c.312. 
19.12,13. 

b 1 Co. 2. 14. 
c c. 1.14, 15. 
d ver.2. 
e lKi.16.31. 

f E>:.34.15. 
1 Co. 10. 

20,23. 



afterwards distinguished as the old serpent. See chap. xii. 9. Antipas. — 

No account) of this martyr is extant, but an old ecclesiastical writer mentions 
having read such. See Woodhouse. 

Ver. 14. Doctrine of Balaam.— See 2 Pet. ii. 15. Jude, ver. 11 ; and com- 
pare Numb. xxv. throughout, and xxxi. 16. 

Ver. 16. And will fight.— Woodhouse, " And will war," &c. 

Ver. 17. The hidden manna.— See John vi. 26, &c. A white stone. — The 

ancients used "stones" {calculi) to calculate and vote with, by casting them 
into an urn. In criminal processes, a white stone implied acquittal, and a 
black one, condemnation ; the Greek theta was sometimes engraved upon the 
latter, and implied death. White stones are also said to have been given io 
the victors in the Olympic games, with their names (or initials) engraved on 

them. A new name. — When persons were raised to new honours, it was 

customary to confer a new name. See Gen. xli. 45. 2 Sam. xii. 25. Dan. i. 7. 
Saving he, Sic— i. e. "except he," &c. Compare chap. xix. 12. 

Ver. 18. Thyatira. — Two grand mistakes have been made relative to this 
city :— l. Gibbon (the historian) more than insinuates that the church of Thya- 
tira was not founded in the time of St. John ; but this has been refute/1 at large 
by a learned foreigner. Dr. Stosch : indeed, the foundation of a church may be 
plainly traced to the conversion of Lydia and her household, of that city, as re- 
corded in Acts xvi. 14, 15. (See Erskine's Sketches of Church Hist.)— 2. The 
other mistake is by Woodhouse, who says, that "at this time no Christians 
are to be found in the remains of this city;" whereas, by the latest accounts, 
besides the nine mosques, there is a Greek church and an Armenian, with five 
or six Christian priests. But in 1816, the Christian inhabitants (Christians in 
name only, it is to be feared) were reckoned at 3000. The city is called by the 
Turks Akhisar, (or the white castle,) and is situated on a branch of the Caicus, 
in an extensive plain, between Pergamos and Sardis, 48 miles S. E. of the 
former, and 10 hours N. W. of the latter, and about long. 27 49 E. lat. 38 45 N. 
It cansists of about 1000 houses, and 200 or 300 huts, but the streets are narrow 

and dirty, and every thing marks poverty and degradation. Like fine brass. 

—See chap. i. 15. 

Ver. 19. And the last to be more than the first— The reverse of what is said 
of the Ephesians, ver. 4. 

Ver. 20 That woman Jezebel.— The woman here alluded to was the wife 
of Ahab, tuid the patroness of idolatry ; 1 Kings xvi. 31, &c. Andreas, Bishop 
ofCesarea,A. D. 500, in a work compiled, as he professes, from the more 



666 



REVELATION, III. 



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4100. 

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96. 

g Ro.2.4. 
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h c.9.20. 

i Eze.16.37 
23 29. 

) c.6.8. 
kZep.1.11. 

1 Ch 28 9. 
2Ch.o.30. 
Ps.7.9. 
Je.17.10. 

mPs.62.12. 

n2Th.2.9.. 
12. 

oc.3.11. 

p ver.7,11, 
17. 

c.3.5,12, 
21. 
21.7. 

q Jn.6.29. 
J a. 2. 20. 

r Ps.49.14. 
149. 5.. 9. 

9 Ps.2.9. 

t c.22.16. 



CHAP. 3. 

a c.5.6. 
b c.2.2,&c. 



21 And I gave her space s to repent of her fornica- 
tion ; and she repented h not. 

22 Behold, I i will cast her in .o a bed, and them that 
commit adultery with her into great tribulation, except 
they repent of their deeds. 

23 And I will kill J her children with death ; and all 
the churches k shall know that 1 1 am he which search- 
eth the reins and hearts : and I m will give unto every 
one of you according to your works. 

24 But unto you I say, and unto the rest in Thyatira, 
as many as have not this doctrine, and which have 
not known the depths n of Satan, as they speak; I 
will put upon you none other burden. 

25 But that ° which ye have already hold fast till I 
come. 

26 And he that p overcometh, and keepeth my works 
°J unto the end, to him will I give power over the na- 
tions : 

27 And r he shall rule them with a rod of iron; as 
the vessels of a potter shall they be broken to shivers : 
even as I s received of my Father. 

28 And I will give him the t morning star. 

29 He that hath an ear, let him hear what the Spirit 
saith unto the churches. 

CHAPTER III. 

2 The angel of the church of Sardis is reproved, 3 exhorted to repent, and 
threatened if he do not repent. 8 The angel of the church of Philadelphia 
10 is approved for his diligence and patience. 15 The angel of Laodicea re- 
buked, for being neither hot nor cold, 19 and admonished to be more zealous. 
20 Christ standeth at the door and knocketh. 

AND unto the angel of the church in Sardis write ; 
These things saith he that hath the seven 
a Spirits of God, and the seven stars ; I know b thy 



! 



i 



ancient writings of Irenceus, and others, his predecessors, explains this Jezebel 
to mean the Nicolaitan heresy ; and the venerable Bede gives a like exposition. 
See Woodhouse. 

Ver. 21. I gave her space.— Woodhouse," time." 

Ver. 22. Into a bed— Namely, of deep affliction. 

Ver. 23. Iiuill kill— Literally, " slay with death"— a Hebraism, like Gen. ii. 
17 ; or perhaps " death" may here intend the pestilence, as in chap. vi. 8, and 
elsewhere. " Kill our children," to save both their souls and ours. We shall 
never know all the advantages of our afflictions in the present state • and wo 
unto those who are spared in this life, to be punished in another ! 

Ver. 24. Unto you I say, and— Doddridge, "even" — unto the rest.— Bat 
some copies omit the copulative ; and so Woodhouse, who includes in a pa- 
renthesis the words (" which have not known the depths of Satan, as they 
speak,") which renders the sense much clearer : and at the word burden, where 
we have a full stop, he places only a semicolon, which connects the sentence 
with the next verse. As to the burden here intended, Doddridge, and most 
others, understand thereby, the doctrines and precepts they had already received ■ 
but Lord Barrington (father to the late venerable Bishop of Durham) supposed 
it to refer to the apostolic decree recorded in Acts xv. 28,29; and we think 
there is much probability in this conjecture. 

Ver. 25. But— Woodhouse, " Only"— that which ye have— the doctrines 
and precepts which ye have (already) tiold fast till! come— that is, either in 
doath or judgment. 

Ver. 27. And he shall rule them. — This verse, except the last clause, is an 
evident quotation from Psalm ii. 9 ; and is, as such, inclosed in a parenthesis 
both by Doddridge and Woodhouse — verse 26 connecting with verse 27, as 

follows : " I will give him power over the nations : ( ) even as I have 

received of my Father." 

Ver. 28. I will give him the morning star—i. e. I will be his light ; for 
Christ assumes this title to himself, chapi xxii. 16. 

Chap. III. Ver. 1. Sardis— [The once proud capital of Lydia, and the resi- 



t.. 



REVELATION, III. 



^ 



667 



works, that thou hast a name that thou livest, c and 
art dead. 

2 Be watchful, and strengthen d the things which re- 
main, that are ready to die : for I have not found thy 
works perfect e before God. 

3 Remember f therefore how thou hast received and 
heard, and hold fast, and s repent. If therefore thou 
shalt not watch, I will come on thee as a *» thief, and 
thou shalt not know what hour I will come upon thee. 

4 Thou hast a few names even in Sardis which have 
I not defiled their garments ; and they shall walk with 
i me in i white : for they are worthy. 

5 He that overcome-th, the same shall be clothed in 
white raiment ; and I will not blot out his name out 
of the j book of life, but I will confess k his name be- 
fore my Father, and before his angels. 

6 He that hath an ear, let him hear what the Spirit 
saith unto the churches. 

7 And to the angel of the church in- Philadelphia 
write ; These things saith he that is l holy, he that is 
m true, he that hath the "key of David, he that openeth, 
and no man shutteth ; and ° shutteth, and no man 
openeth ; 

8 I know thy works : behold, I have set before thee 
an open p door, and no man can shut it : for thou 
hast a little strength, and hast kept my word, and 
hast not denied mv name. 



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f He. 2.1. 



g ver.19 

h c.16.15. 

i c.7.9. 
19.8. 

j c.17.8. 
k Lu.12.8. 
1 Ac.3.14. 
ml Jn. 5.20. 
n Is. 22. 22. 
o Job 12. 14. 
p 1 Co. 16.9. 






dence of its opulent monarchs, is now reduced to a wretched Turkish village 
called Sart, the habitation of herdsmen, buffaloes, and oxen, situated at the 
foot of mount Tmolus, on the banks of the Pactolus, between 30 and 40 miles 
east from Smyrna, about long. 2S 5E. and lat. 38 25 N. The ruins of Sardis 
are peculiarly grand, and lift up their heads, as if to assert their ancient glory ; 

but it now contains not. a single Christian family.] — Bagster. The seven 

Spirits of God —See note on chap. i. 4,20. And— Doddridge, " But"— art 

dead— Maim onides states, that it was proverbially said among the Jews, 
" that the wicked are dead while they are alive." P/Wo says, " He who lives 

a life of sin his soul is dead, and even buried, in his lusts and passions." 

See Woodhouse. Compare 1 Tim. v. 6. "It is bad for the world to be dead, 
(says Mr. Fuller;) but for the church to be so is worse ; this is salt without 
savour ; which is neither fit for the land, nor the dunghill. It is bad for indivi- 
duals to be dead ; but for the body of a church to be so, is deplorable. It is 
implied, that they were not only destitute of spirituality, but had defiled their 
garments by worldly conformity. 

Ver. 3. Come on thee as a thief.— See 1 The«s. v. 1—7. 

Ver. 4. A few names— i. e. names enrolled in the book of life; verse 5. 

Shall walk with me in white. — White robes were constantly worn on occa- 
sions of festivity, joy, or victory. 

Ver. 5. I will not blot. — Doddridge says, "I think this plainly implies, that 
some names shall be blotted out from the book of life ; and, consequently, as 
nothing can occasion an alteration of the decrees of God, I think it proves that 
the book of life does not signify the catalogue of those whom God has absolutely 
purposed to save. 1 will confess his name.— Compare Mat. x. 32. 

Ver. 7. Philadelphia— [So called from its founder, Attalus Philadelphus, 
still exists in the town called Allah-Shehr, " the city of God," — " a column in 
a scene of ruins." It is situated on the slopes of three or four hills, the roots of 
mount Timolus, by the river Cogamus, 27 miles E. S. E. from Sardis, about 
long. 28 40, lat. 38 23. The number of houses is said to be about 3,000, of 
which 250 are Greek, the rest Turkish ; and the Christians have 25 places of 
worship, 5 of them large and regular churches, a resident bishop, and 20 in- 
ferior clergy.]— B. He that is holy, he that is true.— Doddridge, " The Holy 

one, the True One." The key of David.— This represents the Saviour as 

steward of the family of God. See Isa. xxii. 22. Heb. hi. 2, 3. 

Ver. 8 An open door— That is, have given thee a sphere of usefulness which 
none can hinder. 



I !^5_ 



REVELATION, III. 



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t Zep.l 14. 
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v c.21.2,10. 



w or, in La- 

odicea. 



x Is.65.16. 



y lKi.18.21. 



z Ho. 12.8. 



a Is. 55.1. 



9 Behold, I will make them of the synagogue of 
Satan, which say ? they are Jews, and are not, but 
do lie ; behold, I will make them to r come and wor- 
ship before thy feet, and to know that I have loved 
thee. 

10 Because thou hast kept the word of my patience, 
I s also will keep thee from the hour of temptation, 
which shall come upon all the world, to try them 
that dwell upon the earth. 

11 Behold, I come t quickly: u hold that fast which 
thou hast, that no man take thy crown. 

12 Him that overcometh will 1 make a pillar in the 
temple of my God, and he shall go no more out : and 
I will write upon him the name of my God, and the 
name of the city of my God, which is new v Jerusalem, 
which cometh down out of heaven from my God: 
and I will write upon him my new name. 

13 He that hath an ear, let him hear what the Spirit 
saith unto the churches. 

14 And unto the angel of the church w of the Laodi- 
ceans write ; These things saith the s Amen, the 
faithful and true witness, the beginning of the crea- 
tion of God ; 

15 I know thy works, that thou art neither cold nor 
hot : I would y thou wert cold or hot. 

16 So then because thou art lukewarm, and neither 
cold nor hot, I will spew thee out of my mouth. 

17 Because thou sayest, I z am rich, and increased 
with goods, and have need of nothing; and knowest 
not that thou art wretched, and miserable, and poor, 
and blind, and naked : 

18 1 counsel thee to buy a of me gold tried in the fire, 
that thou mayest be rich ; and white raiment, that 
thou mayest be clothed, and that the shame of thy 



Ver. 9. Synagogue of Satan— \. e. unbelieving and persecuting Jews. See 
chap. ii. 9. — - Worship before thy feet— -That is, to acknowledge my protecting 
hand over thee. 

Ver. 12. A pillar— That is, he shall have an abiding residence in God's tem- 
ple above, and for ever remain a monument of his grace. The New Jeru- 
salem. — See Gal. iv. 26. Heb. xi. 10—16. Him that overcometh— 

" Who then shall conquer? Who maintain the fight? 

Even they who walk by faith, and not by sight ; 

Who, having wash'd their robes, and made them white, 

Press toward the mark, and see the promis'd Jand, 

Not dim and distantly, but near at hand." Jane Taylor. 

"Ver. 14. Church of the Laodiccans.— This church, and that of Colosse, 
were, in the time of Paul, sister churches, (Col. ii. 1.) and it has been supposed 
were, in John's time, united. The city of Laodicea bordered on the river Ly- 
cus, and had been before, and was probably in St. John's time, rich and flou- 
rishing ; so completely, however, have been fulfilled the awful threatenings of 
the Chi r f and Head of God's creation, in case of their not repenting, (as 
they evidently did not,) that, of* the city nothing remains but ruins, and of 
Christianity not a vestige. 

Ver. 16. I will spew.— Doddridge, "cast." Wood.hqp.se, " nauseate." "To 
halt between truth and error, God and tbe world, (says Mr. Fuller,) is worse, 

in many respects, than to be openly irreligious No man Ihinks the 

worse of reliirion for what he sees in the openly profane ; but it is otherwise in 
respect of religious professors If he that nameth the name of Christ depart 
not from iniquity, the honour < f Christ is affected by his misconduct.'* 

Ver. 18. I counsel thee to buy.— See Tsa. Iv. l, 4. Gold tried in the fire. 

—See 1 Peter i. 7. And white raiment—''' which is the righteousness of the 

saints. " Chap. xix. 8. 



REVELATION, IV. 



GG9 



nakedness b do not appear ; and anoint thine eyes 
with eye-salve, that thou mayest see. 

19 As c many as I love, I rebuke and chasten : be 
zealous therefore, and repent. 

20 Behold, I stand at the door, and a knock : e if any 
man hear my voice, and open the door, I will come 
in to him, and will sup with him, and he with me. 

21 To hirn that overcometh f will I grant to sit s with 
me in my throne, even as I also h overcame, and am 
set down with my Father in his throne. 

22 He i that hath an ear, let him hear what the Spirit 

saith unto the churches. 

CHAPTER IV. 

2 Johu seeth the throne of God in heaven. 4 The four and twenty elders. 6 The 
four beasts full of eyes before and behind. 10 The elders lay down their 
crowns, an I worship him that sat on the throne. 

AFTER this I looked, and, behold, a door was 
opened in heaven : and the first voice a which I 
heard was as it were of a trumpet talking with me; 
which said, Come b up hither, and I will £iow thee 
things which must be hereafter. 

2 And immediately I was in c the Spirit : and, be- 
hold, a throne <* was set in heaven, and one e sat on 
the throne. 

3 And he that sat was to look upcrn like a jasper and 
a sardine stone: and there was a rainbow round about 
the throne, in sight like unto an emerald. 

4 And round about the throne were four and twenty 
f seats : and upon the seats I saw four and twenty 
elders sitting, clothed in white s raiment ; and they 
had on their heads crowns h of gold. 

5 And out of the throne proceeded i lightnings and 
thunderings and voices : and there were seven J lamps 
of fire burning before the throne, which are the seven 
k Spirits of God. 



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d Ca.5.2. 
Lu. 12.36. 

e Jn.14.23. 

f 1 Jn.5.4,5. 
c.12.11. 

g Lu.22.3G. 

hJn.16.33. 
i c.27. 



CHAP. 4. 

a c. 1.10, 

b c.11.12. 

c Eze 3.12.. 
14. 

c.17.3. 
21.10. 

d Is. 6.1. 
Je.17.12. 
Eze.1.26. 

28. 

e Da.7.9. 

He.8.1. 

f c.11.16. 
g c.3.4,5. 
h ver.10. 

i c.8.5. 

16.13. 
i Ge.15 17. 

Ex.37.23. 

Zec.4.2, 

k c.1.4. 



Vw 19. As many as I love.— Compare Heb xii. 5—12. 

Ver. 20. Sup—" The kingdom of Christ is described as a feast. He is the 
bridegroom, and his servants sit in his house to a late hour, waiting his arrival; 
when returning from the wedding, according to Eastern custom, he knocketh, 
and they open to him, and he maketh them sit down to meat." — Woodhouse. 
i see Luke xii. 36, &c. 

Chap. IV. Ver. 1. The first voice.— The Greek, {Phone,) signifies any kind 

of sound, and is applied to the roaring of waters, chap. xix. 6. Things 

lohich must be hereafter.— Doddridge, " Shall be afterwards." Woodhouse, 
" must happen after these." Compare chap i. 19. 

Ver. 2. I was in the Spirit. — [In an ecstasy or trance ; and the natural use 
of his faculties being suspended, his mind was supernatural ly impressed with 
the ideas suited to illustrate the subjects they were employed to reveal. It 
should not therefore be supposed, that the objects afterwards mentioned have 
ar^al existence in heaven ; being merely visionary emblems, suited to give in- 
struction to the Apostle and his readers.]— Bagster. 

Ver. 3. A jaspei\ and a sardine stone.— The jasper, according to Wood- 
house, is a pellucid gem, variously coloured; and the sardine, of a fiery 
tinge; tho emerald is of a green hue. A rainbow round about. — A rain- 
how is always considered as a serni-circle — which here must be supposed to 
surround the throne as a glory. 

Ver. 4. Roundabout the throne— i. e.iroundthe front of it: so, when we 
speak of surrounding the throne of a prince, the chair of a public teacher, 
or the bed of a sick friend, we never mean behind them. Seats.— Dodd- 
ridge, " thrones." These, as we understand it, formed a semicircle in front 
of the throne, but of course below it. 

Ver. 5. Lamps of fire.— Not lamp-bearers, us in chap. i. 12, but the lights 
themselves. — wThe seven spirits of God. — See chap. i. 4. 



670 



REVELATION, V. 



II 



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CHAP. 5. 



a Eze.2.9, 
10. 



b Is.29.11. 



6 And before the throne there was a sea I of glass 
like unto crystal : and in the midst of the throne, and 
round about the throne, were four m beasts full of eyes 
before and behind. 

7 And the first beast was like a lion, and the second 
beast like a calf, and the third beast had a face as a 
man, and the fourth beast was like a flying eagle. 

8 And the four beasts had each of them six n wings 
about him ; and they were full of eyes within : and 
they °rest not day and night, saying, Holy, holy, holy, 
Lord God Almighty, which was, and is, and is to 
come. 

9 And when those beasts give glory and honour and 
thanks to him that sat on the throne, who p liveth for 
ever and ever, 

10 The four and twenty elders fall down before him 
that sat on the throne, and worship him that liveth 
for ever and ever, and cast their crowns <i before the 
throne, faying, 

11 Thou art r worthy, O Lord, to receive glory and 
honour and power : s for thou hast created all things, 
and for thy pleasure they are and were created. 

CHAPTER "v . 

1 The book sealed with seven seals: 9 which only the Lamb that was slain is 
worthy to open. 12 Therefore the elders praise him, 9 and confess that he re- 
deemed them with his blood. 

A ND I saw in the right hand of him that sat on 
-£*• the throne a book a written within and on the 
backside, b sealed with seven seals. 



Ver. 6. A sea of glass.— -This we suppose to have been in the area, between 
the throne and the worshipping hosts in front. Woodhouse supposes this an 
allusion to the brazen sea in the court of the temple ; and that it represented 
the purifying efficacy of the blood of Christ. Compare chap. xv. 2. These 
objects are doubtless all emblematical. Light and lire are the established em- 
blems of the divine purity and justice : the emerald rainbow is the well-known 
symbol of covenanted mercy ; and the sea of glass may represent the infinite 

depth of the divine counsels and decrees. Four beasts.— Doddridge and 

Woodhouse, "living creatures." The former says, "It was a most unhappy 
mistake in our translators, to render the word (zoa) 'beasts.' The word 
beast not only degrades the signification, but the animals here mentioned have 
parts and appearances which beasts have not, [as wings, &c] and are repre- 
sented as in the highest sense rational." 

Ver. 7. The first beast (living creature) was like a lion. — Some of the 
Rabbies (as Aben Ezra) have represented the form of these creatures as bor- 
rowed from the standards of the camp of Israel ; but of this, Lowman thinks 
there is very little evidence, (as does also Woodhouse;) and Witsius thinks 
the notion is ridiculous. Like a calf.— Woodhouse, " a steer, or young bul- 
lock ;" which last is unquestionably the true meaning. See Schleusntr. 

Ver. 8. Each of them six loings about him.— Woodhouse alters the punc- 
tuation thus : " And the four living creatures, having each of them six wings, 
are full of eyes around and within."-; — And they rest not—i. e. they are per- 
petually moving, (as is usual with winged creatures,) and continually praising. 
Holy, holy, holy, &c— See Isa. vi. 2, 3. 

Ver. 9, 10. And when those beasts (or living creatures) give g lor y 

the elders fall down, &c. . '. and cast their crowns , &c— Though 

these Christian conquerors are exalted upon thrones, they are to be considered 
only as tributary princes, casting all their honours at the feet of their Re- 
deemer. 

Chap. V. Ver. 1. Written within and on the back side, sealed, &c.—Gro- 
tius, Lowman, Fuller, &c. remove the comma thus . " Written within, and 
on the hack (or outside) sealed," &c. We suppose there might be seven sheets 
or skins of parchment ; the first rolled (as was common) on a piece of wood 
and sealed, a second rolled and sealed on this, a third on thatyind so forth, till 
all were sealed ; the opening of each seal would then liberal one skin, con- 



f 



REVELATION, V. 



671 



2 And I saw a strong angel proclaiming with a loud 
voice, Who is worthy to open the book, and to loose 
the seals thereof? 

3 And no man in heaven, nor in earth, neither under 
the earth, was able to open the book, neither to look 
thereon. 

4 And I wept much, because no man was found wor- 
thy to open and to read the book, neither to look 
thereon. 

5 And one of the elders saith unto me, Weep not : 
behold, the Lion c of the tribe of Juda, the Root d of 
David, hath prevailed to open the book, and to loose 
the seven seals thereof. 

6 And I beheld, and, lo, in the. midst of the throne 
and of the four beasts, and in th? midst of the elders, 
stood a e Lamb as it had been slain, having seven 
horns and seven f eyes, which are the seven Spirits of 
God sent forth into all the earth. 

7 And he came and took the book out of the right 
hand of him that sat upon the throne. 

8 And when he had taken the book, the four s beasts 
and four and twenty elders fell down before the Lamb, 
having every one of them h harps, and golden vials 
full of i odours, which are the prayers j of saints. 

9 And they sung a new k song, saying, Thou art wor- 
thy to take the book, and to open the seals thereof: 
for thou wast slain, and hast redeemed us to God by 
thy i blood out of every m kindred, and tongue, ana 
people, and nation ; 

10 And hast made us unto our God n kings and priests : 
and we shall °reis:n on the earth. 



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c Ge.49.9, 
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Na. 24. 9. 
He. 7. 14. 

d Is.11.1,13. 
c.22.16. 

e Is. 53.7. 
Jn. 1.29,36 

f Zec.4.10. 



g c. 4.4,8,10. 

h c.15.2. 

i or, in- 
cense. 

j Ps.141.2. 

k c.14.3. 

1 Ac.20.28. 
Ep.1.7. 
He 9.12. 
1 Pe.1.18, 
19. 

mc.7.9. 

n c.1.6. 

o c.22.5. 



taining the delineation of a distinct scene. The books of the ancients were 
generally composed of skins of parchment rolled together. " Conceive (says 
Mr. Fuller) of seven skins of parchment, written upon one side, and rolled up, 
suppose on wood. At the end of every skin a seal is affixed on the back [or 
outj side, so that the contents of it cannot be read till the seal is opened," or 
broken ; and every fresh seal that is opened, or broken, we may add, as it li- 
berates a fresh sheet, or skin, will be found to contain the delineation of a new 
scene, till the whole are exhibited to the prophet's view. 

Ver. 3. And no man. — Doddridge and Woodliouse, " no one." So in ver. 4. 

Ver. 4. To look thereon.— Doddridge and Woodhouse, "into it"— or 
"therein." 

Ver. 5. The Lion of the tribe of Juda.— See Gen. xlix. 9, 10. The root of 

David.— See chap. xxii. 16 ; and compare Isa. xi. 10. 

Ver. 6. In the m\dst of the throne, &c. — i.e. in the front of it, between 

that and the sea of glass. A Lamb. — [An emblematical representation of 

our Saviour's high priesthood. Seven horns.— As a horn is the emblem of 

power, and seven the number of perfection, the seven horns may denote the 

almighty power of Jesus Christ. Seven eyes. — His infinite knowledge and 

wisdom ; and especially " the treasures of wisdom" laid up in him to be com- 
municated to the Church by " the seven Spirits of God" i. e. the Holy Spirit.] 
— Bagster. 

Ver. 8. Androhen he had taken.— Doddridge and Woodhouse, " received." 

- The four beasts. — [As it is evident, that " the four living creatures" join 

in, or rather lead, the worship of the Lamb, as "having redeemed them to 
God," it proves that part of the redeemed church is meant by this emblem, 
and not angels, whose worship is next described in very different language.] 

— Bagster. Having every one of them—i. e. of the elders— harps, &c. — 

Woodhouse remarks, " The harps, as well as the vials of incense, seem to 



belong to the elders only, not to the cherubim, to whose form they cannot ac- 
commodate, and whose figures were not seen distinctly. Besides, the mascu- 
line pronoun (ekastos) 'everyone,' directs this interpretation." Witsius ha.s 
the like remark. And golden vials.—" The vial of the Old Testament ap- 



672 



REVELATION, VI. 

. — j . 

11 And I beheld, and I heard the voice of many an- 
gels round about the throne and the beasts and the 
elders : and i J the number of them 'was ten thousand 
times ten thousand, and thousands of thousands ; 

12 Saying with aloud voice, Q Worthy is the Lamb 
that was slain to receive power, and riches, and wis- 
dom, and strength, and honour, and glory, and blessing. 

13 And r every creature which is in heaven, and on 
the earth, and under the earth, and such as are in the 
sea, and all that are in them, heard I saying, s Blessing, 
and honour, and glory, and power, be unto him that 
sitteth upon the throne, and unto the Lamb for ever 
and ever. 

14 And l the four beasts said, Amen. And the four 
and twenty elders fell down and worshipped him that 
liveth for ever and ever. 

CHAPTER VI. 

The opening of the seals in order, and what followed thereupon, containing a 

prophecy to the end of the world. 

A ND I saw when the Lamb opened one of the 
-£*■ a seals, and I heard, as it were the noise of thun- 
der, one of the four beasts saying, Come and see. 

2 And I saw, and behold a white b horse : and he that 
sat on him had a bow ; and a crown was given unto 
him : and he went forth c conquering, and to conquer. 

3 And when he had opened the second seal, I heard 
the second beast say, Come and see. 

4 And there went out an'other horse that was red : 



r* 



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.4.11. 



r Phi.2.10. 



1 Ch.29.11 
lTi.6.16. 
lPe.4.1l. 



t c.19.4. 



CHAP. 6. 
a c.5.5. 



b Zec.6.3, 
&c. 



c Ps.45.3.,5 



pears to have been a sort of patera, or basin, in which were deposited be- 



These should not be con- 
-Full of odours. — Wood- 



living creatures," as 



fore the altar the offerings of meal, or of incense.' 
founded with the modern vials of apothecaries.- 
house, " incense." 

Chap. VI. Vcr. 1. One of the four blasts— Rather, 
before ; and so throughout the chapter, except in ver. 8. 

Ver. 2. A ivhite horse. — That the nature and character of public event3 
may be represented by different coloured horses, see Zech. i. 8—11 ; vi. 2, 3, 
6, 7. The rider on Hip first horse certainly represents Christ, as in Rev. xix. 
11—14. The white horse means the Christian religion. ' The term vmile oc- 
curs 17 times in Revelation, and, with the exception of two instances, (de- 
scriptive of angelic purity,) can only be applied to Christ or his church. Nor 
can this be a sole exception ; for the same figure, under the same character, 
or designation, is again introduced, towards the close of the Revelation, in a 
manner that can be descriptive only of Christ and of his church As seen in 
vision by the apostle, his head and his hairs were white, &c, (Rev. i. 14.) So 
at the transfiguration. He comes on aip^ecloud, (Rev. xiv. 14.) White throne, 
(Rev. xx. 11 ;) and emblematically it is also the same white horse, (Rev. xix. 11,) 

on which he sits after the victory, on which he went fortli to conquer." Had 

« bow. and a crown was given. — These designate Christ. " These surely are 
most fitting emblems of Christ and of his church : and as whiteness is its cha- 
racteristic, everv word also accords with what was written concerning Him 
by Moses, and the prophets, in the Psalms, Gospels, Epistles, &c. (Ps. xlv. 3. 
Dan. ii. 44. Rev. xi. 15 ; xiv. 14.) But a single passage from Revelation 
might suffice to put beyond a doubt the signification of the figure, and to show 
that Christ and the true Christian church is designed by it. The same person 
who at first had a crown given, is seen at last with many added diadems and 
coro lets— still united to his church, which he does not leave in his triumph, after 
he had led it on to victory. (Rev. xix. 7— ■6.)"— Signs of the Times, by Keith. 

Ver. 4. Another horse that was red.—" The same symbol must have ihe same 
significancy. If one horse represents the Christian religion, (ver. 2,) another 
horse must represent another religion. Each religion must have its author, or 
its head, as each horse had its rider. The question here is not one of time, but 
of a new or another religion. Another religion from the Chrislian was to arise, 
and the founder, instead of proclaiming peace from heaven, ivould take it from 
the earth; who3o religion wr. ildTbe propagated by slaughter, and to whom a 



ff" 



REVELATION, VI. 073 j 



and power was given to him that sat thereon to take 
peace from the earth, and that they should kill one 
another : and there was given unto him a great 
sword. 

5 And when he had opened the third seal, I heard the 
third beast say, Come and see. And I beheld, and lo 
a black horse ; and he that sat on him had a pair of 
balances in his hand. 

6 And I heard a voice in the midst of the four beasts 
say, A d measure of wheat for a penny, and three mea- 
sures of barley for a penny ; and see thou e hurt not 
the oil and the wine. 

7 And when he had opened the fourth seal, I heard 
the voice of the fourth beast say, Come and see. 



A. M. cir. • 

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d The word 
Chocnix 
signifie'h 
a mea- 
sure con- 
taining 
one w;ne 
quart, 
and liie 
twelfth 
part of a 
cuart 

e c.l.i. 



great sword loas given. Could Mahomet and Mahometanism be more striRing ,\ 
portrayed? Mahometanism is another religion, having no affinity with the 
Christian. It is not pure, but bloody — not white, but red. Its founder was not 
a deliverer, but adestrover. He was a warrior, and by war his faith prevailed. 
Without the sword he rould effect nothing. Before he claimed the divine right 
of using it, or inculcated [fighting for th" faith as the first of virtues, he fled 
from Mecca, a helpless fugitive, and hid himself in a cave. From that flight 
(A. D. 622) his religion takes its date.— See Signs of the Times, by Keith ; 
also, Gibbon's History, and De Ryer's Life of Mahomet. 

Ver. 5. A black horse. — " If the ivhite horse denotes the Christian religion, 
and if the second, which wa3 red, denotes another religion, or the Mahometan, 
it follows, as a necessary consequence, that the third, or the black horse, must 
also denote some form of religion. There is a marked difference between the 
second and the third ; the latter is not, as the former is, said to b^ another ; 
nor is the third seen to come into the field of view subsequently to the second, 
in the same manner as the second appears after the first, as arising without 
any antecedent existence. Of the second it is said, — and there ivent out ano- 
ther horse that was red. But of the third it is stated, in manifest variance 
from the former, (but in the same words as of the first,) I beheld, &c. It is not 
said to be another. The want of light is darkness ; the reverse of white is 
black. The papacy has here its first place in the book of the Revelation of 
the things that were to be. It was a system of spiritual blackness and bondage. 
The Christian doctrines were corrupted — the Scriptures were excluded from the 
common people— trust in other than the one only Mediator was introduced, 
and the Pope was exalted to rule over the conscience. Blackness is its fitting 

symbol, and marks its character as a religion.''' — A. Keith. Pair of balances. 

— Doddridge has it " scales."— But Woodhouse renders it, " a yoke ;" and so 
it is rendered in all other places of the New Testament, except this ; but the 
word (Zugos) is often used by the LXX. in the sense of balances or scales ; 
as for instance, in Prov. xvi. 11. Isa. si. 12, 15; xlvi. 6. If, however, we were 
to render the word in the primary sense of " a yoke," we should consider it 
as a symbol of slavery, which would be quite as consistent, with what follows. 
" The term, a pair of balances, or a balance, does not occur again in the whole 
of the New Testament ; but the original word (Zugos) occurs repeatedly, and 
is uniformly translated yoke. Take my 5 r oke upon you, said the Lord Jesus , 
Christ, speaking of his religion and of the duty he imposes, for ray yoke {zugos) '. 
is easy, and my burden is light. (Mat. xi. 29, 30.) Speaking of the rite of cir- ■ 
cumcision, and the burdensome ceremonies of the Jewish law, Peter sharply J' 
rebuked those converted Jews who wished to impose such rites upon the Gen- .i 
tiles. (Acts xv. 10.) Why tempt ye God to put a yoke upon the neck of the i 
disciples, which neither our fathers nor we were able to bear? The pretended \ 
successors of Peter imposed on all a far heavier yoke than that which he i 
would not suffer to be laid on any disciple. And the Romish religion greatly 1 1 
consists in the observance of days, and months, and times, and years. The I; 
inquisition, which at length fixed the yoke on the church of Rome, was an in- Y- 
vention of the thirteenth century." — A. Keith. j 

Ver. 6. A measure— -Gr. choenix; the value of which is not exactly ascer- 
tained, farther than that it was the usual daily allowance of provision for a 
slave ; while a penny, or Roman Denarius, (equal to about 15 cents,) was the 
usual daily pay of a labouring man. So that this may intimate the world 
being reduced to a state of bodily and mental slavery, as well as to one of 
poverty and want. See Ezek. iv. 16. A Denarius is sai 1 to have been the 
ordinary price of a bushel of wheat, equal to eight times the chcenix. " There 
was a famine of the hearing of the word of God- -and the seclusion of it 

— ,-» ~^r ■ ■ , ■ , — .*■■■■ 

57 



674 REVELATION. VI. 



1 



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f or, 10 him 

gEze. 14.21. 

h c.8.3. 
i c.20.4. 
j cl.9. 

J 2. 17. 
k Zee. 1.12. 
1 De.32.4L. 

43. 

c.11.18. 



8 And I looked, and behold a pale horse : and his 
name that sat on him was Death, and hell followed 
with him. And power was given f unto them over the 
fourth part of the earth, to kill s with sword, and with 
hunger, and with death, and with the beasts of the earth. 

9 And when he had opened the fifth seal, I saw under 
the altar h the souls i of them that were slain for J the 
word of God, and for the testimony which they held : 

10 And they cried with a loud voice, saying, How 
k long, O Lord, holy and true, dost thou not judge and 
avenge i our blood on them that dwell on the earth 7 



from the people was a practised portion of the popish system. The Bible it- 
self was a shut or sealed book ; and the word of God was long heard only in 
another tongue. A famine of that word on which alone the soul can be fed 
and live, accompanied the spiritual darkness, of which it was the cause, and 

the assumption and" exercise of spiritual authority." — Keith. Hurt not 

the oil and the wine.-— This seems to intimate, that the scarcity would fall 
heavier upon the necessaries of life, than on its luxuries t that the rich would 
take care of themselves, and neglect the poor. 

Ver. 8. Hell.— Gr. Hades, or the invisible state. See chap. i. 18, and note. 
With hunger, and, loith death. — Woodhouse, " By famine, and by pesti- 
lence." To the same effect, Doddridge There never was any where, save 

in France, during the Revolution of 1789, so awful a comment on this pre- 
diction of Scripture, — descriptive of the last great system of opinions, irself 
the rejection of all religion, which was finally to rise up against the Christian 
faith, — as is contained in the following extract from Sir Walter Scott's Life 
of Napoleon : — "Religion was formally abolished. — France continued to sub- 
sist, and to achieve victories, although apparently forsaken of God, ami de- 
prived of all the ordinary resources of human wisdom. — All this extraordinary 
energy was, in one word, the effect of terror. Death— a grave — are sounds 
which awaken the strongest terrors in those whom they menace ! There 
iv as never ariy where, save in France, during this melancholy period, so 
awful a comment on the expression of Scripture— All that a man hath will 
he give for his life! Force, immediate and irresistible force, was the only lo- 
gic used by the government.— Death was the only appeal from their authority 
— the guillotine the all-sufficing argument, which settled every debate betwixt 
them and the governed. Was the exchequer low, the guillotine tilled it with 
the effects of the wealthy.— Did the paper medium of circulation fall in the 
market to fifty under the hundred, the guillotine was ready to punish those 
who refused to exchange it at par. Was bread awanting, coin was to be 
found by the same compendious means, &c. The guillotine was a key to 
storehouses, barns, and granaries. Did the army want recruits, the guillotine 
was ready to exterminate all conscripts who should hesitate to march. Even 
on the generals of the Republican army, this decisive argument was possessed 
of the most exclusive authority. They were beheaded for want of success, — 
but they were also guillotined, when their successes were not improved to 
the full expectations of their masters. Nay, they were guillotined, when, 
being too- successful, they were suspected of having acquired over the soldiers 
who had conquered under them, an interest dangerous to those who had the 
command of this all-sufficing reason of state. Even mere mendicity, and a 
limited but regular discharge of duty, neither so brilliant as to incur jealousy, 
nor so important as to draw down censure, was no protection. There was 
no rallying point against this universal, and very simple system— of main 
force. The Jacobin clubs themselves took upon them, in every village, the 
exercise of the powers of government. — " Death or Fraternity" was usually 

inscribed over their place of assembly. With the beasts— Gr. (therion) "wild 

beasts"— a very different word from that we have rendered " living creatures." 

Ver. 9. Them that were slain.— Doddridge, "slaughtered." Woodhouse, 
"sacrificed." "The early persecutions to which Christians were subjected, 
and by which paganism hoped to triumph over the gospel ; the oft repeated 
conflicts and patient endurance of the Waldenses and Albigenses, by which, 
throughout the darkest ages, they bore testimony to their faith ; the renewed 
martyrdoms which ushered in the Reformation, by which the papal power 
soucht to maintain its dark dominion ; seemed for the time, as if the Christian 
faith was devoted to destruction, and not destined to conquer: but the fidelity 
with which they were borne, showed the efficacy of genuine faith, and forms a 
peculiar feature in the spiritual history of man, and is here noted in the vision, 
as it is otherwise repeatedly and more fully unfolded."— JiTc/tfi. 

Ver. 10. Avenge our blood.— -[This seal seems a prediction of the terrible 



REVELATION, VII. 



675 



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1 1 And white m robes were given unto every one of 
them ; and it was said unto them, that they should 
rest "yet for a little season, until ° their fellow-ser- 
vants also and their brethren, that should be killed as 
they were, should be fulfilled. 

12 And I beheld when he had opened the sixth seal, 
and, lo, there was a great p earthquake ; and the sun 
<i became black as sackcloth of hair, and the moon be- 
came as blood ; 

13 And the stars r of heaven fell unto the earth, even 
as a fig tree casteth her E untimely figs, when she is 
shaken of a mighty wind. 

14 And the heaven t departed as a scroll when it is 
rolled together ; and every u mountain and island were 
moved out of their places. 

15 And the kings of the earth, and the great men, and 
the rich men, and the chief captains, and the mighty 
men, and every bondman, and every free man, hid 
themselves v in the dens and in the rocks of the moun- 
tains ; 

16 And said w to the mountains and rocks, Fall on us, 
and hide us from the face o( him that sitteth on the 
throne, and from the wrath of the Lamb : 

17 For x the great day of his wrath is come ; and who 
y shall be able to stand ? 

CHAPTER VII. 

3 An angel eealeth the servants of God in their foreheads. 4 The number of 
them that were sealed : of the tribes of Israel a certain number. 9 Of all 
other nations an innumerable multitude, which stand before the throne ? clad 
in white robes, and palms in their hands. 14 Their robes were washed m the 
blood of the Lamb. 

AND after these things I saw four angels standing 
on the four corners of the earth, holding the four 
winds a of the earth, that the wind should not blow on 
the earth, nor on the sea, nor on any tree. 

persecution of the church under Dioclesian and Maximian, from A. D. 270 to 
304, which lasted longer, and was far more bloody, than any or all by which 
it was preceded, whence it was called " the era of the martyrs."]— Bagster. 

Ver. 11. A little season.— Doddridge, " while." Woodhouse, " yet a 
time." 

Ver. 12. A great earthquake, &c. — Rather, says Newton, a great concus- 
sion, comprehending heaven as well as earth. See Haggai ii. 6, 21. By such 
metaphors, as Sir I. Neioton has observed, the prophets are accustomed to 
describe great revolutions among the empires of the world ; and in very simi- 
lar language our Lord himself predicted the destruction of Jerusalem, as -wet. 
as the final renovation of the earth itself. See Isa. xxxiv. 4. Joel iv. 10. Mat. 
xxiv. 29. [This was an emblem of great revolutions in the civil and religious 
state of the world, attended by vast commotions of every kind ; and repre- 
sents the total subversion of the persecuting power by the victories of Con- 
stantine, and by his accession to the imperial throne, and the entire and uni- 
versal change which took place at that time, from A. D. 304 to 323. The 
great lights of the heathen world were eclipsed and obscured, — the heathen 
emperors and Cesars were slain, the heathen priests and augurs extirpated, 
and heathen officers and magistrates removed, the heathen temples demolish- 

-Bagster. 



m c.7.9,14. 

n c. 14.13 

o He.ll.4C. 

p c.16.18 

r Joel 2.10, 
31. 
3.15. 
Mat.24. 
29. 

r C.8.1C. 

s or, green. 

t Ps. 102.26. 
Is.34.4. 

u Je.4.23, 
24. 

Ha.3.tt,10 
c.16.20. 

v Is.2.19. 

w Ho.lO.b. 
Lu.23.30. 
c.9.G. 

x Is. 13.6, 
&.c. 

Zep.1.14, 
&c. 
c.16.14. 

y Ps.76.7. 



CHAP. 7. 
a Da.7.2. 



! 



The stars fell from hea- 



ed, and their revenues appropriated to better uses.]- 

Ver. 13. The stars of heaven fell.— Doddridge, 
ven." 

Ver. 14. As a scroll— i. e. a sheet of parchment, which rolls up of itself, es- 
pecially when exposed to the heat of fire. 



-Doddridge, " grandees." Every bondman. 

-In the dens. — Doddridge, " caves." 



Ver. 15. The great men.- 
Doddridge, " slave. "- 

Chap. VII. Ver. 1. The four winds of the earth.— See Jer. xlix. 36, 37. 
The four corners here mentioned, answer to the four cardinal points— the four 

winds. 



i 



676 



REVELATION, VII. 



V 



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c.5.9. 



h eft 11. 



i Le.23.40. 



j Zee. 4.7. 



k Is.43.ll. 
c.19.1. 



1 Jude25. 
c.5. 13,14. 



] 2 And I saw another angel ascending from the east, 
| having the seal b of the living God : and he cried with 

a loud voice to the four angels, to whom it was given 

to hurt the earth and the sea, 

3 Saying, Hurt c not the earth, neither the sea, nor 
the trees, till we have <J sealed the servants of our God 
in their e foreheads. 

4 And I heard the number of them which were seal- 
ed ; and there were sealed a hundred and forty and 
four f thousand of all the tribes of the children of Is- 
rael. 

5 Of the tribe of Juda were sealed twelve thou- 
sand. Of the tribe of Reuben were sealed twelve 
thousand. Of the tribe of Gad were sealed twelve 
thousand. 

6 Of the tribe of Aser were sealed twelve thousand. 
Of the tribe of Nephthalim were sealed twelve thou- 
sand. Of the tribe of Manasses were sealed twelve 
thousand. 

7 Of the tribe of Simeon were sealed twelve thousand. 
Of the tribe of Levi were sealed twelve thousand. 
Of the tribe of Issachar were sealed twelve thou- 
sand. 

8 Of the tribe of Zabulon were sealed twelve thou- 
sand. Of the tribe of Joseph were sealed twelve thou- 
sand. Of the tribe of Benjamin were sealed twelve 
thousand. \ 

9 After this I beheld, and, lo, a great multitude, which 
no man could number, of s all nations, and kindreds, 
and people, and tongues, stood before the throne, and 
before the Lamb, clothed hwith white robes, and palms 
i in their hands ; 

10 And cried J with a loud voice, saying, Salvation 
k to our God which sitteth upon the throne, and unto 
the Lamb. 

11 And all the angels stood round about the throne, 
and about the elders and the four beasts, and fell 
before the throne on their faces, and worshipped 
God, 

12 l Saying, Amen : Blessing, and glory, and wisdom, 



Vor. 2. From the east.— Gr. " From the rising of the sun"— i. c. from the 
divine presence. — Woodhouse. 

Ver. 3. Hurt not the earth—], e. the inhabitants of it, in its various classes. 
[This chapter is a continuation of the sixth seal ; and is a description of the 
state of the church in the time of Constantino, of the peace and protection it 
should enjoy under the civil powers, and of the great accession that there 
should be made to it, both of the Jews and Gentiles. Eusebius and Lactan- 
tius, who were contemporary writers, bear their testimony to the completion 
of this prophecy ; and one of the medals of Constantine, bearing on the reverse 
beata tranquillUas, " blessed tranquillity," is a confirmation of their testimony. 
All the historians who have written of these times, also bear witness to the 
vast numbers both of Jews and Gentiles who were converted to the Christian 
religion. l—JBagster. 

Ver. 4. A hundred and forty and four thousand— That is, the twelve 
patriarchs multiplied by the twelve apostles, and both by inoo.— Lowman. 

Ver. 8. Of the tribe of Joseph.— -It is remarkable, that the names of Dan 
and Ephraim are omitted in this list, and those of Levi and Joseph inserted in 
their stead, which, it is supposed, was occasioned by both those tribes being 
particularly addicted to idolatry. 

Ver. n. The four beasts.— Rather, " living creatures," as before, chap, iv 
and v. 



:=J 



r 



REVELATION, VIII. 



677 



and thanksgiving, and honour, and power, and might, 
be unto our God for ever and eve^r. Amen. 

13 And one of the elders answered, saying unto me. 
What are these which are arrayed in white robes ? and 
whence came they? 

14 And I said unto him. Sir, thou knowest. And he 
said to me, These are they which came out of great 
m tribulation, and have washed n their robes, and made 
them white in the blood ° of the Lamb. 

15 Therefore are they before the throne of God, and 
serve him day and night in his temple : and he that 
sitteth on the throne shall dwell p among them. 

16 They shall hunger ino more, neither thirst any 
more ; neither shall the sun light on them, nor any 
r heat. 

17 For the Lamb which is in the midst of the throne 
shall s feed them, and shall lead them unto living foun- 
tains of waters : and God shall wipe * away all tears 
from their eyes. 

CHAPTER VIII. 



1 At the opening of the seventh seal, 2 
Four 
angel putteth incense 



en angels had seven trumpets given 
them. "6 Four of them sound their trumpets, and great plagues follow. 
3 Anodier 
altar. 

AND when he had opened the seventh a seal, there 
was silence in heaven about the space of half an 
hour. 

2 And I saw the seven angels which stood b before 
God ; and to them were given seven c trumpets. 

3 And another angel came and stood at the altar, hav- 
ing a golden censer ; and there was given unto him 
much incense, that he should d offer it with the e pray- 
ers of all saints upon the golden f altar which was be- 
fore the throne. 

4 And the smoke of the s incense, which came with 
the prayers of the saints, ascended up before God out 
of the ansrel's hand. 



A. M. dr. 

4100. 

A. D. cir. 

96. 

m In. 16.33. 
c.6.9. 

n 1 Co.6.11. 
He. 9. 11. 

o 1 Jn.1.7. 
c.1.5. 

p c.21.3,4. 

q ls.49.10. 

r Ps. 121.6. 
Is. 4. 6. 

s Ps.23.1, 
2,5. 
36.8. 
Is. 40. 11. 

t Is.25.8. 



CHAP. 8. 



a c-5.1. 

b Lu.1.19 

c 2 Ch.29. 
25.. 28. 

d or, add i'. 
to 

e c.5.8. 

f c.6.9. 

g Ex.30. 1. 



Ver. 


14. 


tion." 




Ver. 


15. 


tirmcd 




Ver. 


16. 



Out oj great tribulation.- 



■Woodhouse, "out of the great tribula- 



Day and night— \. e. continually, sis the Jewish worship was con- 
in his temple.— Compare chap. xxi. 3, 4 ; xxii. I, &c. 

Neither shall the sun light.— Woodhouse, "strike on them" 

Nor any heat.— Woodhouse, "burning." These expressions evidently refer to 
that fatal disorder the sun-stroke, so common in hot countries. See 2 Kings 
iv. 20. 

Chap. VIII. Ver. 2. Seven angels, &c— The seven angek that appear upon 
the scene are the seven spirits of God sent forth into all the earth; and none 
of them are the same as the four living creatures, who were in the midst of 

the throne and round about the throne. Seven trumpets.— Commentators, 

with considerable variance in the details, are of one mind that the first four 
trumpets denote the successive events which caused the downfall of Rome, 
and that the fifth and sixth trumpets, or the first and second wo, characterize 
the Saracen and Turkish power. — Keith. 

Ver. 3. And stood.— Woodhouse, "was stationed." A golden censer — 

These censers, Lowman remarks, are " the same with the vials full of odours, 
chap. v. 8, [which are there explained to mean a sort of cups upon plates, or 
saucers.] The offering incense on the golden altar, seems to determine this 
allusion to the constant offering of incense in the temple, and not to the ser- 
vice peculiar to the high priest on the day of expiation ; and fully shows the 
propriety of this vision, in not representing the high priest, which in this vision 
would have been the Lamb, as personally officiating in this act of worship." 
Of all saints.— Woodhouse, all the saints." 

57* ' ' 



95. 

h or, upon. 
i c.16.18. 
j 2Sa.22.8. 
k Eze. 33.22. 
1 Is.2.13. 
mJe.5l.25. 
n Am. 7. 4. 



678 REVELATION, VII I. 

a m. dr. i 5 And the angel took the censer, and filled it with 

A 4 D°cir !^ re °* ^ e a ^ tar i an( i Gast % h i nt0 the earth : and i there 
were voices, and thunderings, and lightnings, and an 
j earthquake. 

6 And the seven angels which had the seven trum- 
pets prepared themselves to sound. 

7 The first angel sounded, and k there followed hail 
and fire mingled vv.th blood, and they were cast upon 
the earth : and the third part of trees l was burnt up, 
and all green grass was burnt up. 

8 And the second angel sounded, and as it were a 
great mountain rn burning with fire was cast into 
the n sea : and the third part of the sea became 
°biood ; 



o Ex.7. 19.. 
21. 
cl6.3,&c:. 



Ver. 5. And filled it with fire of the altar.— As there was no fire upon the 
golden altar, this must refer to the altar of burnt-offering, which, as well as the 
other, appears to have had a place in the heavenly temple. See chap. vi. 9. 

Upon that altar the sacred fire was constantly kept burning. Lev. vi. 13. 

And cast it into— Margin, "upon"— the earth. — And cast what? Not the 
censer, but the fire, or rather some remnant of the burning incense. 

Ver. 7. Hail and fire. — [This refers to the irruptions of the barbarous nations 
into the Roman empire, from A. D. 338 to 412 ; and principally to the incursions 
of the Goths under Alaric, who, after spreading desolation by fire and sword 
throughout the provinces, took and plundered Rome, A. D. 410, and slew all, 
without distinction of rank, sex, or age.] — Bagster. To use words in more 
direct comment, we read thus the sum of the matter:—" The Gothic nation 
was in arms at the first sound of the trumpet, and in the uncommon severity 
of the w inter they rolled their ponderous wagons over the broad and icy 
back of the river. The fertile fields of Phocis and Boeotia were crowned with 
a deluge of barbarians : the males were massacred; the females and cattle 
of the flaming villages were driven away. The deep and bloody traces of the 
march of the Goths could easily be discovered after several years. The whole 
territory of Attica was blasted by the baneful presence of Alaric. The most 
fortunate of the inhabitants of Corinth, Argos, Sparta, were saved by death 
from beholding the conflagration of their cities. In a season of such extreme 
heat that the beds of the riverswere dry, Alaric invaded the dominion of the 
West. A secluded ' old man of Verona' pathetically lamented the fate of his 
contemporary trees, which must blaze in the conflagration of the whole coun- 
try. And the emperor of the Romans fled before the king of the Goths. 

' A furious tempest was excited among the nations of Germany ; from the 
northern extremity of which the barbarians marched almost to the gates of 
Rome. They achieved the destruction of the west. The dark cloud which 
was collected along the coasts of the Baltic, burst in thunder upon the 
banks of the Upper Danube. The pastures of Gaul, in which flocks and herds 
grazed ; and the banks of the Rhine, which were covered with elegant houses 
and well cultivated farms, formed a scene of peace and plenty, which was 
suddenly changed into a desert, distinguished from the solitude of nature only 
by smoking ruins. Many cities were cruelly oppressed or destroyed. Many 
thousands were inhumanly massacred. And the consuming flames of war 
spread over the greatest part of the seventeen provinces of Gaul. 

" Alaric again stretched his ravages over ftaly. During four years, the 
Goths ravaged and reigned over it without control. And, in the pillage and 
fire of Rome, the streets of the city were filled with dead bodies ; the flames 
consumed many public and private buildings ; and the ruins of a palace re- 
mained, {after a century and a half,) a stately monument of the Gothic con- 

flagration.'"— ■Gibbon's History. And they were cas£.— Namely, the hail, 

and fire, and blood. Doddridge" It was cast ;" meaning the storm, or perhaps 
the incense. Upon the earth.— Woodhouse," Upon the land,' 7 as distin- 
guished from the sea, rivers, &c, ver. 8 — 10. 

Ver. 8. A great mountain. — [This is an emblem of a mighty destructive war- 
rior ; and seems to refer to Attila and his Huns, who. after Alaric, ravaged the 
empire during fourteen years, massacring, plundering, and destroying all he- 
fore him in the most barbarous manner. This period probably includes the 
calamities which befell the empire from A. D. 412 to 450. ]— Bagster. — The 
third part of the sea became blood.— This has an evident allusion to one of the 

miracles wrought in Egypt. See Exod. vii. 20, 21. The third part. — This 

is an expression not uncommon with the prophetic writers. See Ezek. v. 12. 
Zeeh. xiit. 8, 9, &c. 

>*• — - — ■ ■■ - 



REVELATION, IX. 



679 



9 And the third part of the creatures which were in 
the sea, and had life, died ; and the third part of the 
ships were destroyed. 

1@ And the third angel sounded, and there fell p a 
great star from heaven, burning as it were a lamp, and 
it fell upon the third part of the rivers, and upon the 
foumains of waters ; 

11 And the name of the star is called <* Wormwood ; 
and the third part of the waters became r wormwood; 
and many men died of the waters, because they were 
made bitter. 

12 And the fourth angel sounded, and the third partof 
the sun s was smitten, and the third part of the moon, 
and the third partof the stars; so as the third part of 
them was darkened,, and the day shone not for a third 
part of it, and the night likewise. 

13 And I beheld, and heard an angel flying* through 
the midst of heaven, saying with a loud voice, Wo, wo, 
wo, to the inhabiters of the earth by reason of the other 
voices of the trumpet of the three angels, which are yet 
to sound! 

CHAPTER IX. 

1 At the sounding of the fifth angel, a star talleili from heaven, to whom is given 
the key of the bottomless pit. « He openeth the pit, and there come forth lo- 
custs like scorpions. 12 The first wfu past. 13 The sixth trumpet soundeth. 
14 Four angels are let loose, that were bound. 

AND the fifth angel sounded, and I saw a star a fall 
from heaven unto the earth : and to him was gi- 
ven the key of the bottomless b pit. 



A. M. cir. 

410U. 

A. D. cir. 

96. 



p Is. 14. 12. 
c.9.1. 

q De.29.18. 
Am.5.7. 
He. 12. 15. 



r Ex. 15.23. 
ie.9.15 
23.15. 



s Is. 13. 10. 
Je.4.23. 
Eze.32.7, 
8. 

Joel 2.10. 
Am.8.9. 

t c.14.6. 



CHAP. 9. 



a Lu.10.18. 
c.8.10. 

b c.17.8. 
20.1. 



t 



Ver. 9. Which were in the sea, and had life— Doddridge, " Which had life 
in the sea ;" i. e. which lived in the sea. This, as some think, refers parti- 
cularly to the maritime parts of the empire ; but see chap. xvii. 15. 

Ver. 10. A great star.— ' A star, in prophetic language, signifies a prince, or 
leader."— IVoodhouse. Of Genseric, Gibbon says, " The terrible Genseric, a 
name which, in the destruction of the i omun Empire, has deserved an equal 
rank with Alaric and Alula." [This seems to refer to Genseric, who, soon 
after Attila's retreat, unexpectedly invaded the empire with 300.000 Vandals 
and Moors, besieged and took Rome, and abandoned it to the ravages of his 
troops, from A. D. 450 to 456. As this assault was made at the source of the 
Roman power and prosperity, and as be was a bigoted Arian, and a cruel per- 
secutor of the orthodox, he may justly be said to poison the fountains. I — B. 

Ver. 12. And the third part of the sun.—" Darkening, smiting, or setting of 
the sun, moon, and stars, (says Sir Isaac Neioton,) are put for the setting of 
a kingdom, or the desolation thereof, proportional to the darkness." And when 
darkness is opposed to light, (Mr. Daulniz observes,) " as light is a symbol of 
of joy and safety, so darkness is a symbol of misery and adversity." (See 
Isa. xiii. 10, U. Jer. xiii. 16. Ezek. xxxii. 7, 8.) From the time that Genseric 
entered Rome, its strength and glory rapidly diminished. "Genseric (says 
Bishop Newton) left the western empire in a weak and desperate condition. 
It struggled hard, and gasped, as it were, for breath, through eight short, and 
turbulent reigns, for the space of twenty years, and at length expired in the 
year 47S, under Momyllus, or Augustulus, as he was named in derision, being 
a diminutive Augustus. This change was effected by Odoacer, king of the 
Heruli, who coming to Rome with an army of barbarians, stripped Momyllus 
of the Imperial robes, put an end to the very name of the western empire, and 
caused himself to be proclaimed king of Italy." His reign was indeed but 
short ; for, sixteen years afterwards, he was slain by Theodoric ; who, in A.D. 
493, founded the kingdom of the Ostrogoths, which continued about 60 years 
longer. ' Thus was the Roman sun extinguished in the western empire, (con- 
tinues the Bishop,) but the other lesser luminaries, the moon and stars, still 
subsisted, for Rome was still allowed to have her senate and consuls, and 
other subordinate magistrates, as before." Thus the glory of Rome continuetl 
to decline, until, in A.D. 556, it was made a province of the Eastern empire, 
under Justin II., and governed by a duke, who was himself subject to the Ex 
arch of Ravenna, which Rome had oeen used to govern. 

Chap. IX. Ver. 1. The bottomless pit.— IVoodhouse, " The pit of the 



j 



680 



REVELATION IX. 



A. M. cir. 

4100. 

A. D. cir. 

96. 



c Joel 2.2. 



d Ex.10.4, 
&c. 



e ver.10. 
f c.6.6. 

g Ex. 12.23. 
Job 2.6. 
Eze.9.4. 
c.7.3. 

h Job 3.21. 
Je.8.3. 

i Joel 2.4. 

j Na.3.17. 

k Da.7.4,8. 

1 Ps.57.4. 
Joel 1.6. 

m Na.2.4. 

n ver.5. 



2 And he opened the bottomless pit ; and there arose 
a smoke out of the pit, as the smoke of a great furnace ; 
and the sun and the air were darkened c by reason of 
the smoke of the pit. 

3 And there came out of the smoke locusts d upon the 
earth : and unto them was given power, as the scor- 
pions e of the earth have power. 

4 And it was commanded them f that they should not 
hurt the grass of the earth, neither any green thing, 
neither any tree ; but only those men which have not 
the seal s; of God in their foreheads. 

5 And to them it was given that they should not kill 
them, but that they should be tormented five months : 
and their torment was as the torment of a scorpion, 
when he striketh a man. 

6 And in those days shall men h seek death, and shall 
not find it ; and shall desire to die, and death shall flee 
from them. 

7 And the shapes i of the locusts were like unto horses 
prepared unto battle ; and on their heads were as it 
were J crowns like gold, and their faces k were as the 
faces of men. 

8 And they had hair as the hair of women, and their 
teeth i were as the teeth of lions. 

9 And they had breast-plates, as it were breast-plates 
of iron ; and the sound of their wings was as the sound 
of m chariots of many horses running to battle. 

10 And they had tails like unto scorpions, and there 
were stings in their tails : and n their power was to 
hurt men five months. 



bottomless deep." That this refers to the pit or abyss of hell, see chap. xx. 
1—3 ; and 2 Peter ii. 4. 

Ver. 3. Unto themioas given "power, as the scorpions.— 'Locusts, it is well 
known, never attack man, but only the fruits of the earth, on which he lives : 
scorpions, on the other hand, do not attack the fruits of the earth, but animals 
only ; and their sting is seldom fatal, except in the hottest climates, particularly 
Africa. These circumstances all agree to those mystical locusts— the Saracens. 

Ver. 4. That they should not hurt the grass.— [The "fallen star" proba- 
blv denotes the bishop and church of Rome, which, by the corruptions of 
which it was the source, centre, and principal support, opened the door for 
Mahomet and his imposture, which is represented by the smoke ascending 
from the bottomless pit. The locusts are the great armies of Arabians, which 
the impostor raised, to spread desolation through the nations ; and it is re- 
markable, that when Yezed was marching his army to invade Syria, Abubeker 
charged him to destroy x\j palm-trees, nor burn any fields of corn, to cut down 
no fruit-trees, nor do any mischief to cattle, only such as he killed to eat.]— 

Bagster. But only those men y &c.— Corrupt and idolatrous Christians ; 

against whom the Saracens chiefly prevailed. Lawman says, " The military 
laws of the Mahometans make a distinction between the Barbi, including bo h 
atheists and idolaters ; and the " people of a book," including Jews and Chris- 
tians. These were to be compelled to embrace Mahometanism, or to pay a 
tribute, and then to be allowed to follow their own religion ; but the Harbi hud 
no toleration. 

Ver. 5. And to them it was given that they should not kill them— Wesley 
and Woodhouse, " Not that they should kill them, but," &c. [Should nol kill 
them as a political body, state, or empire ; and accordingly, however they de- 
solated the Greek and Latin churches, they could not extirpate them, nor gain 

possession of the empire. Five months.— Five prophetical months, each 

consisting of 30 days, and each day denoting a year, amounting to 150 years ; 
and accordingly, from the time tlvat Mahomet began to propagate his impos- 
ture, A. D. 612, to the building of Bagdad, when they ceased from their ra\ »- 
ges, A. D. 763, are just 150 years.]— Bagster. 

Ver. 9. Chariots of many horses — " Chariots and many horses rushing to 
war." — Doddridge. 






REVELATION, IX. 



681 



11 And they had a king ° over them, xohick is the an- 
gel of the bottomless pit, whose name in the Hebrew 
tongue is Abaddon, but m the Greek tongue hath his 
name p Apoliyon. 

12 One <J wo is past ,* and % behold, there come two 
woes more hereafter. 

13 And the sixth angel sounded, and I heard a voice 
from the four horns of the golden altar whieh is be- 
fore God, 

14 Saying to the sixth angel which had the trumpet, 
Loose the four angels which are bound in the great 
river r Euphrates. 

15 And the four angels were loosed, which were pre- 
pared s for an hour, and a day, and a month, and a 
year, for to slay the third t part of men. 

16 And the number of the army u of the horsemen 
were two hundred thousand * thousand : and I heard 
the w number of them. 

17 And thus I saw the horses in the vision, and them 
that sat on them, having breast-plates of fire, and of 
jacinth, and brimstone : and the heads of the horses 
were as the heads of x lions ; and out of their mouths 
issued fire and smoke and brimstone. 

18 By these three was the third part of men killed, 
by the fire, and by the smoke, and by the brimstone, 
which issued out of their mouths. 

19 For their power is in their mouth, and in their 
tails : for their tails v were like unto serpents, and 
had heads, and with them they do hurt. 

20 And the rest of the men which were not killed by 
these plagues yet L repented not of the works of their 
hands, that they should not worship a devils, and 
b idols of gold, and silver, and brass, and stone, and 
of wood: whieh neither can see, nor hear, nor walk : 



A. M. cir. 

4100. 

A. D. cir. 

96. 

o Ep.2.2. 

p That is, 
a de- 
stroyer. 

q c.8.13. 

r Ge.2.14. 

Je.51.63. 
c.16.12. 

s or, at. 

t c.8.7,.9 

u Eze.38.4. 
Da. 11. 40. 

v Ps.6S.17. 

w c.7.4. 

xlCh.12.8. 
Is.5.28,29 

y Is. 9. 15. 
Ep.4.14. 

z Je.5.3. 

8.6. 

a Le.17.7. 
ICo. 10.20. 



b Ps.135.15. 
Is.40.19, 
20. 



Ver. Ii. And they had a king' over them. — And who was he ? " The angel 
of fhe bottomless pit," whose name, both in Greek and Hebrew, signifies 
"The Destroyer." This should seem to be the same who had the key of the 
bottomless pit ; and Mr. Lowman explains it to mean, " that evil spirit, the 
prince of the powers of darkness, who, from the constant evils be is design- 
ing and doing in the world, is ealled The Destroyer." So Woodhouse. Agur 
says of the literal locusts, that they have no king, (Prov. xxx. 27,) whieh marks 

unother dislinction between the literal and figurative locusts. Abaddon and 

Apollyen both signify " a destroyer," as in the English margin. 

Ver. 14. The four angels that are bound is— Doddridge, "by;" Wood- 
house, "ex""— the great river Euphrates— A. famous river, which had its rise 
in Paradise, (Gen. ii. 14,) and runs through the frontiers of Cappadocia, Syria, 
Arabia Deserta, Chaldea, and Mesopotamia, and falls into the Persian Gulf. 
— Cahnet. 

Ver. 17. Having breast-plates of fire. — [This appears to point out the scai- 
let. blue, and yellow colours, for which the Turks have always been remark- 
able. The "four angels bound in the Euphrates" denote their four aultanies 
bordering on that river, where they were confined till after the period of th? 
Crusades. The time for which they were prepared, " an hou r , and a day, and 
a month, and a year," computing a year for each day, amounts to 391 years 
15 days : and from their first conquest over the Christians, A.D. 1281. to the 
taking of Cameniec from the Poles, A. D. 1672, whieh was the last con- 
quest by which their dominion was extended, is exaetly that period.]— B. 

Ver. iS. And had heads. — Doddridge, " having heads;" i e. in their tails. 
So Pliny describes the amphtsbena ; but this seems to have been a mistake. 

Ver. 20. A.nd the rest of the men— That is, (says Mr. Fuller,) of the men 
who had not the seal of God in their foreheads, who were not killed by these 
plagues, repented not. As those that were killed were the Eastern Roman 

A 



t 



682 



REVELATION, X. 



A- M. cir. 

4100. 
A. D. cir. 



c c.22.15. 



1 

] 

I 

i 

i 

I! 



CHAP. 10. 

a Ezc.1.28. 

b Mat. 17 2 
c. 1. 15,16. 

oc. 8.S; 14.2. 

d Da.8.26. 
12.4,9. 



e Ex.6.8. 
De.32.40. 



f Ne.9.6. 
c.11.7. 



g Da. 12.7. 

h c.11.15. 

i Ro.11.25. 
Ep.3.5..9. 

j ver.4. 



21 Neither repented they of their murders, nor of 
their c sorceries, nor of their fornication, nor of their 
thefts. 

CHAPTER X. 

1 A mighty strong angel appeareth with a book open in his hand. 6" He swear- 
eth by him that livet?i for ever, that these shall be no more time. 9 John is 
commanded to take and eat the book. 

A ND I saw another mighty angel comedown from 
-^- heaven, clothed with a cloud : and 1 a rainbow 
a was upon his head, and his face t» was as it were the 
sun, and his feet as pillars of fire : 

2 And he had in his hand a little book open : and he 
set his right foot upon the sea, and his left foot on the 
earth, 

3 And cried with a loud voice, a3 when a lion roar- 
eth : and when he had cried, seven thunders c uttered 
their voices. 

4 And when the seven thunders had uttered their 
voices, I was about to write : and I heard a voice 
from heaven saying unto me, Seal d up those things 
which the seven thunders uttered, and wiite them not. 

5 And the angel which I saw stand upon the sea and 
upon the earth e lifted up his hand to heaven, 

G And sware by him f that liveth for ever and ever, 
who created heaven, and the things that therein are, 
and the earth, and the things that therein are, and the 
sea, and the things which are therein, "that there 
should be time no longer : 

7 But in the days of the voice of the seventh >> angel, 
when he shall begin to sounds the mystery * of God 
should be finished, as he hath declared to his servants 
the prophets. 

8 And the voice j which I heard from heaven *p'ake 
unto me again, and said, Go and take the little book 



Empire, with the Greek church, as connected with it ; so those that were not 

killed were the Western Roman Empire, with the Latin church* Worship 

devils.— Gr. " demons ;" i. e. according to Low man, " angels and the souls 
of departed men"— sinners, we fear, as well as saints. 

Ver. 21. Nor of their sorceries.— We know that, in the middle ages, what 
is called the black art, was much studied and practised in all its branches. 
But Loivman understands this of poisonings. 

Chap. X. Ver. 1. His feet—i. e. his legs and feet, like pillars and pedestals 
of burning flame. 

Ver. 3. Seven thunders uttered their voices.—" Seven" being the number 
of completion, it may seem to imply a tremendous thunder-storm, attended hy 
voices from heaven. These voices were not merely inarticulate sounds, be- 
cause John was about to write them, till he was forbidden. 

Ver. 5. Lifted up his hand.— See Gen. xiv. 22. Dcut. xxxii. 40. Ezek. xx. 5 
— Sir W. Jones, at a period of mature judgment, (sa,ys his biographer,) con- 
sidered [this 'passage] as equal' in sublimity to any in the inspired writings, and 
far superior to any that could be produced from mere human compositions." 

Ver. 6. That there should be time n< longer— \. e. no longer delay, as Dodd- 
ridge and Gill explain it ; or, as Daubuz. Loioman, and Bishop Neioton ex- 
plain it. "the time (of those judgments) shall not be yet." The word ren- 
dered "time," (Gr. chronosj) we are assured, sometimes signifies delay ; 
which gives a variety in rendering, with no great difference in the general mean- 
ing. [ ' The time should not be yet," that is, the time of those glorious things 
wi:h which the " mystery of God should be finished.")— Bagster. 

Ver. 7. When he shall begin to sound. — Woodhouse, "When he is about 
to sound." Doddridge, "who was about quickly to sound." The seventh 
angel, we must remember, was to announce the Millennium, in which the mys- 
tery of God should be completed. 

Ver. 8. Little book.— [This little book was a kind of appendix to the larger 
book, and appears to have contained the former part of the succeeding chapter, 



REVELATION, XL 



683 



which is open in the hand of the angel which stand- 
eth upon the sea and upon the earth. 

9 And I went unto the angel, and said unto him, 
Give me the little hook. And he said unto me, Take 
k it, and eat it up ; and it shall make thy belly bitter, 
but it shall be in thy mouth sweet as honey. 

16 And I took the little book out of the angei's hand, 
and ate it up.; and it was in my mouth sweet as honey? 
[ and as soon as I had eaten it, my belly was bitter. 

1 1 And he said unto me, Thou must prophesy again be- 
fore many peoples,and nations, and tongues, and kings. 

CHAPTER XI. 

S The two witnesses prophesy. 6 Tbey have power to shut heaven, that it rain 
not. 7 Tiie beast shall fight against them, and Iriil them. 8 They Lie unburi- 
ed, 11 and after three days and a half rise again. 14 The second wo is past. 
15 The seventh trumpet soundeth. 

AND there was given me a reed ■ like unto a rod : 
and -the angel stood, saying, Rise, and measure 
b the temple of God, and the altar, and them that 
worship therein. 

2 But the court c which is without the temple d leave 
out, and measure it not; for e it is given unto the Gen- 
tiles-: and the holy city shall they tread under f foot 
forty and two months. 

3 And I will $ give power unto my h two i witnesses, 
and they shall prophesy a thousand two hundred and 
threescore days, clothed in j sackcloth. 



A. M. cir. 

4100. 

A. D. cir. 

96. 



1c Eze.3.1.. 
3,14. 



CHAP. U. 

a Zec.2.1. 
■c.21.15. 
b Eze.40. 

48. 

c Eze.40. 
17.. 20. 

d cast out. 

e Lu.21.24. 

f Da.7.25. 

g or, give 

unto viy 
tv)0 wit- 
nesses 
that they 
may pro- 
phesy. 

h Mat. 18. 
16. 

i c.20.4. 
j Is. 22. 12. 



(ver. 1 — 14 ;) which is an important supplement to the ninth chapter, as it 
gives a general account of the state of the western church, and all connected 
with it, during the period of the fifth and sixth trumpets. 1— Bagster. 

Ver. 9. Make thy belly hitter. — Woodhousc, " embitter thy stomach :" so in 
next verse— "my stomach was embittered." Mr. Fuller remarks — "The 
same desire, of understanding the future state of the church, which made him 
(John) weep, when no one was found worthy to open the sealed hook, (chap. 
v. 4,/ must make him rejoice when an open book was put into his hand, with 
a direction to eat it : but when he came to digest it, and to perceive the cor- 
ruptions and persecutions that should prevail, and for so long a period retard 
the progress of the gospel, it would be grievous to him." It was "sweet in 
his mouth," but " in his belly bitter." 

Ver. 10. And q$e it up. — This language is not peculiar to St. John ; it oc- 
curs frequently iri the Old Testament, particularly in Ezek.iii. I — 3, which is 
doubtless here alluded to. It aiso appears common among the Eastern na- 
tions. So the Turks say of the Tartars, " that other nations had their learning; 
in their books ; but the Tartars had eaten their books, and had their wisdom 
in their breasts, from whence they could easily draw it out as they had oc- 
casion." 

Ver. 11. Thou must prophesy again before— <Gr. epi)— Doddridge, "to." 
Blackwall, "concerning." Mede here infers, " that the apostle is about to 
go over the same period of time he had before been discoursing of, giving an 
account of the state of the church, as he hud just done of the empire." It is 
certain he here goes back to the commencement of Popery. 

Chap. XI. Ver. 1. A reed (or cane) like untoa rod— I c. a measuring rod. 
Worship therein.— Gr. "in it." 

Ver. 2. The court which is without— That is, the outer court ; see Ezek. 

xlii. 14, 20. Given unto the Gentiles. — [This intimates, that the greater 

part should be only Christians in name, but Gentiles in wickedness, idolatry, \ 
and persecution ; which should continue 42 months, or 1260 prophetical days, 
or years, during which a succession of witnesses should be raised up to bear 
testimony to the truth. This refers to the idolatry and tyranny of the church 
of Rome ; and is probably to be dated from the time the pope became univer- 
sal bishop, A. D. 606, or when he was established a temporal prince, A. D. 
756.]— Bagster. 

Ver. 3—7. " The^ import of these verses is, (says Mr. Fuller,) that during 
the long period of Papal corruption and persecution, God would have his 
faithful witnesses, who should bear testimony against it, though it were in 



i 



684 



REVELATION, XL 



A. M. cir. 

411)0. 

A D. cir. 

96. 



k Je.11.16. 
Zec.4.3, 
11,14. 

1 c.1.20. 

mPs.18.8. 

ii Nu. 16.35. 
Ho. 6.5. 

o 1 Ki.17.1. 

p Ex. 7. 19. 

q c.17.8. 

r Da.7.21. 
Zee. 11.2, 

&c. 

s He.13.12. 
t Is. 1.10. 

u Ex.20.2. 

v Ps.79.3. 



4 These are the two * olive trees, and the two can 
dies ticks i standing before the God of the earth. 

5 And if any man will .hurt them, m fire proceedeth 
out of their mouth, and devoureth their enemies : and 
if any man will hurt them, he must in this manner be 
11 killed. 

# 6 These ° have power to shut heaven, that it rain not 
in the days of their prophesy : and have power over 
waters p to turn them to blood/ and to smite the earth 
with all plagues, as often as they will. 

7 And when they shall have finished their testimony, 
the beast «J that ascendeth out of the bottomless pit 
shall make T wai against them, and shall overcome 
them, and kill them. 

8 And their dead bodies shall lie in the street *of the 
great city, which spiritually is called * Sodom and 
u Egypt, where also our Lord was crucified. 

9 And they of the people and kindreds and tongues 
and nations shall see their dead bodies three days and 
a half, and shall not suffer their dead bodies to be 
put in v graves. 

10 And they that dwell upon the earth shall rejoice 
over them, and make merry, and shall send gifts one 
to another ; because these two prophets tormented 
them that dwelt on the earth. 



sackcloth. As, in the language of prophecy, a king denotes, not an individual 
monarch, but a succession of kings, or a kingdom ; so by two witnesses we 
are doubtless to understand, not two individual witnesses, but a competent 
succession of them. This is manifest from their continuing through the long 

period of 1260 years, which can only be true of a succession of men." 

Ver. 3. A thousand two hundred and threescore days. — See Numb. xiv. 33, 34. 

" Your children shall wander in the wilderness forty years after the 

number of days in which ye searched the land, (even) forty days (each day 
for a year) shall ye bear your iniquities, (even) forty years." So in Ezek. 
iv. 5, 6, the Lord says, " three hundred and ninety days, and forty days," each 
typical of so many years — "each day for a year." Thus also in Daniel, the 
prophecy of seventy weeks is almost universally understood to mean weeks 
of years, chap. ix. 25, 27 ; and again in chap. xii. 11, 12, days also are used 
for years ; see also Isa. xx. 3. So Mr. Faber assumes, that Daniel's prophecy 
of seventy weeks, having proved by the event to be weeks— not of days, 
but of years, with the other passages above referred to, are sufficient to war- 
rant the like explication of the days before us ; and we confess that we thinjt 
Mr. Maitland's late attempt to restrain those days to a literal interpretation, 
is very forced and unnatural, and contrary to historical facts. These mystical 
numbers seem also to correspond with Daniel's "time, (two) times, and the 

dividing of time" — i.e. half a time. Clothed in sackcloth.— This was 

the established costume of mourning and distress ; 2 Sam. iii. 31. 1 Kings xx. 
31 ; xxi. 27. Job xvi. 15. Ps. xxx. 11, &c. 

Ver. 5. Fire proceedeth out of their mouth.— Compare Jer. v. 14. See also 

Isa. x. 16, 17. He must in this manner be killed.— Woodhouse, "Thus 

must he be slain." 

Ver. 6. To shut heaven, &c. — Judge Hale seems to think, that this implies 
that the witnesses should have in them the spirit of Moses and Elijah. So 
John the Baptist is called by our Lord Elias, Mat. xi. 14. 

Ver. 7. When they shall have finished.— Woodhouse, "When they shall 
be finishing." Mr. Loioman says, "The original may mean the time of 

their testimony, as well as the end of it." See Mat. x. 19. The beast, &c. 

—See chap. xiii. 1, &c. 

Ver. 8. The great city—i. e. Rome ; " not in respect of its buildings, or its 

inhabitants, but ?s the head of the Antichristian community."— Fuller. 

Spiritually is called Sodom and Egypt.— This shows that these expressions 
are not to be taken literally, but figuratively. The inhabitants of this city shall 
be as vile as Sodom foruncleanness, or Egypt for idolatry, or Jerusalem, when 
they crucified the Lord. 



JK 



Jf 



REVELATION, XII. 




11 And after three days and a half the Spirit w of 
life from God entered into them, and they stood upon 
their feet ; and great fear fell upon them which saw 
them. 

12 And they heard a great voice from heaven, saying 
unto them, Come up hither. And they ascended up to 
heaven in a x cloud ; and their enemies J beheld them. 

13 And the same hour was there a great earthquake, 
and the tenth part of the city z fell, and in the earth- 
quake were slain a of men seven thousand : and the 
remnant were affrighted, and gave b glory to the God 
of heaven. 

14 The second c wo is past ; and, behold, the third 
wo cometh quickly. 

1G And the seventh d angel sounded ; and there were 
g/eat voices in heaven, saying, The kingdoms e of this 
world are become the kingdoms of our Lord, and of 
his Christ ; and he f shall reign for ever and ever. 

18 And the four and twenty s elders, which sat before 
God on their seats, fell upon their faces, and worship- 
ped God, 

17 Saying, We give thee thanks, O Lord God Al- 
mighty, wnich h art, and wast, and art to come ; be- 
cause thou hast taken to thee thy great power, and 
hast i reigned. 

18 And the nations were i angry, and thy wrath is 
come, and the time k of tue deaa 1 , thai they should be 
judged, and that thou shouldest give reward i unto thy 
servants the prophets, and to the saints, and them 
that fear thy name, m small and gre?t ; and shouldest 
destroy them whicn n destrov the earth. 

19 And the temple ° of God was opened in heaven, 
and there was seen in his temple the ark of his testa- 
ment : and there were p lightnings, and voices, and 
thunderings, and an <* earthquake, and great hail. 

CHAPTER XII. 
3 A woman clothed with the sun travaileth. 4 The great ed dragon standeth 
before her, ready to devour her child. 6 When she was delivered she tteeth 
into the wilderness. 7 Michael and his angels fight with the dragon, and pre- 
vail. 13 The dragon being cast down into the earth persecuteth the woman. 

AND there appeared a great a wonder in heaven ; 
a woman b clothed with the c sun, and the moon 
under her feet, and upon her head a crown of twelve 
stars : 

2 And she bemg with child cried, travailing in birth, 
and pained to be delivered. 

3 And there appeared another a wonder in heaven ; 
and behold a great red d dragon, having seven heads 
and ten horns, and seven crowns upon his heads. 



x 1 Th.4.17. 

y Ma!.3.1S. 

i c.16.19. 

a names of 
men. 

b 13.26.15, 

ia 

c.14.7. 
e C.8.1& 

d e.10.7. 

I. 
e c. 12.10. \\ 

f Da.2.44. ' 
7.14,18,27 

g c.4.4. 

h c.16.5. 

i c.19.6. 

j ver.9. 

k He.9.27. 

1 c.22.12. 

tnc.19-5. 

n or, cor- 
rupt. 

o c. 15.5,3. 

p C.8.-5. 

qc. 16. 18,21. 



CHAP. 12. 
a or, sign* 
b Is.54,6 

c P3.84.11. 

Mai A -2. 

d ver.9. 



Ver. 13. A tenth part—i. e. one of the ten kingdoms mentioned in chap. xiiLl.. 

Ver. 16. Sat before Qod on their seats.— Greek, " Thrones," as in chap. iv. 4. 

Ver. 18. Should be judged.— We agree with Lowman and Fuller, that the 
judgment here spoken of (ver. 18.) is not the last judgment, or "the consum- 
mation of all things ;" but "manifestly refers to the avenging of the martyrs, 
by the .judgments to be inflicted on the Papal power under the seven viais, 
antecedent to the Millennium." 

Chap. XII. Ver. J. A great wonder.— So verse 3. Meaning, properly, a 
type or symbol of Christianity, or the Christian church. 

Ver. 2. And pained.- Doddridge, "ina^ony." 

Ver. 3. A greet red dragon.— The redness here is properly that of fire. A 

"58 : ~ : " ~ 



686 



REVELATION, XII. 



A. M. cir. 

4100. 

A. D. cir. 

96. 



e Is.9.15. 
f Is.7.14. 

g Ps.2.10. 
h ell. 3. 

i Ge.3.1,4. 

j Jn.8.44. 
k Zec.3.l. 
1 c.11.15. 



m Ro.8.33, 
37. 



n Lu. 14.26. 



4 And his tail e drew the third part of the stars of 
heaven, and did cast them to the earth : and the dra- 
gon stood before the woman which was ready to be 
delivered, for to devour her child as soon as it was 
born. 

5 And f she brought forth a man child, who s was to 
rule all nations with a rod of iron : and her child was 
caught up unto God, and to his throne. 

6 And the woman fled into the wilderness, where she 
hath a place prepared of God, that they should feed 
her there h a thousand two hundred and threescore 
days. 

7 And there was war in heaven : Michael and his an- 
gels fought against the dragon ; and the dragon fought 
and his angels, 

8 And prevailed not ; neither was their place found 
any more in heaven. 

9 And the great dragon was cast out, that old j ser- 
pent, called the J Devil, and k Satan, which deceiveth 
the whole world : he was cast out into the earth, and 
his angels were cast out with him. 

10 And I heard a loud voice saying in heaven, Now 
I is come salvation, and strength, and the kingdom of 
our God, and the power of his Christ : for the accuser 
of our brethren is cast down, which accuseth them 
before our God day and night. 

11 And they overcame m him by the blood of the 
Lamb, and by the word of their testimony; and they 
loved not their lives "unto the death. 



dragon is properly an enormous serpent. If the great red dragon, with seven 
heads and ten horns, intend, as we conceive it does, the demon of Paganism 
under the oJd Roman empire, his waiting to destroy the new-born child of 
Christianity must represent his watchful cruelty during the ten Pagan perse- 
cutions. After this, when he was cast out of heaven, and Paganism was sub- 
dued under the establishment of Christianity, he raged the more : first, in at- 
tempting to revive the old system of idolatry under Julian the apostate ; and, 
afterwards, in corrupting the Christian church itself by heretical doctrines and 
secular ambition, until at length the same spirit animated and inspired the Pa- 
pal monster ; the woman (i. e. the true church) who had hidden herself as well 
as she could hitherto, was now upborne, as upon eagles 1 wings, to her refuge 
in the wilderness, during the reign of Antichrist, and the testimony of the wit- 
nesses ; all being confined to the same period of 1260 days, or years ; or, as 
expressed in verse 14, for a time, and times, and half a time, i. e. three prophe- 
tic years and a half. 

Ver. 4. His tail drew the third fart of the stars of heaven.— This may 
probably allude to his seduction of that part of the heavenly host " who kept 
not their first estate," for he was a liar and a tempter from the beginning; or 
it may refer to those stars of the Christian church below, which he had se- 
duced into error and worldly ambition ; for we know, from other Scriptures, he 
lieth in wait, " seeking whom he may devour." 

Ver. 5. A man-child. — Doddridge, " a masculine son," which is literal. 

And her child, &c— Some place these words to the end of verse 6, in a pa- 
renthesis. Loioman and Fuller refer this masculine child to the seed rif the 
church mentioned in the close of the chapter. " It was this seed (sa /s the 
latter expositor) that the dragon aimed, by persecution and corruption, to de- 
stroy. This child was born to rule; not, however, at present: for if so, 
there had been no need of bis being caught up to the throne Of God, nor for his 
mother's flying into the wilderness for 1260 years. It is at the end of (hat pe- 
riod that the man-child, or the seed of the church, shall rule ; and this accords 
with Daniel vii. 27, " The kingdom and dominion shall be given to the people 
of the saints of the Most High." 

Ver. 6. Fled into the wildern ess. —By a wilderness, in Scripture, is r J ways 
meant a place barren, and destitute of human food. See Isa. xli. 19, 20. Ezek. 
ax. 35. Hos. ii. 14, 15. r 






REVELATION, XIII. 



687 



12 Therefore ° rejoice, ye heavens, and ye that dwell 
in them. Wo p to the inhabiters of the earth and of 
the sea ! for the devil is come down unto you, having 
great wrath, because ^ he knoweth that he hath but a 
short time. 

13 And when the dragon saw that he was cast unto 
the earth, he persecuted the woman which brought 
forth the man child. 

14 And to the woman were given two wir.gs r of a 
great eagle, that she might fly into the wilderness, 
into her place, where she is nourished for a time, and 
limes, and half a time, from the face of the serpent. 

15 And the serpent cast out of his mouth water as a 
flood s after the woman, that he might cause her to be 
carried away of the flood. 

16 And the earth helped the woman, and the earth 
opened her mouth, and swallowed up the flood which 
the dragon casrt out of his mouth. 

17 And the dragon was wroth with the *• woman, and 
went to make war with the remnant of her seed, 
which keep the commandments of God, and have the 
testimony of Jesus Christ. 

CHAPTER XIII. 

1 A beast riseth out of the sea with seven heads and ten horns, to whom the 
dragon givelh his power. 11 Another beast conieth up out of the earth : 
14 causeth an image to be made of the former beast, 15 and that men should 
worship it, 16 and rec ive his mark. 

AND I stood upon the sand of the sea, and saw a 
beast a rise up out of the sea, having b seven heads 
and ten horns, and upon his horns ten crowns, and 
upon his heads the c name of blasphemy. 

2 And the beast which 1 saw was a like unto a leo- 
pard, and his feet were as the feet of a bear, and his 
mouth as the mouth of a lion : and the dragon e gave 
him his power, and his f seat, and great authority. 

3 And I saw one of his heads as it were s wounded to 
death; and his deadly wound was healed: and all the 
world wondered h after the beast. 

4 And they worshipped the dragon which gave 
power unto the beast : and they worshipped the beast, 



A. M. o.ir. 

4100. 
A. D. ciT. 

i)6. 



o Ps.96.11. 
Is 49.13. 



p cS.13. 

q c.10.6. 

r Is.40.31. 

s Is.59.19. 

t Ge.3.15. 



CHAP. 13. 

a Da.7.2, 

&c. 

b c.12.3. 
17.3,9,12. 

c or, names 
d Da.7.4..7. 
e c.12.9. 
f c.16.10. 
g slain. 
h c.17.8. 



Ver. 14. Two ivings of a great eagle.— To be borne on eagles' wings, implies 
divine miraculous deliverance. See Exod. xix. 4. Isa. xl. 31, &c. 

Ver. 15. Water as a flood— Doddridge and Woodhouse, " like a river." 

Chap. XIII. Ver. 1. A beast rise— I This beast, the same as Daniel's fourth 
beast, (Da. vii. 7,) is the Roman or Latin empire, whose capital was seated 
on seven hills, was divided into ten kingdoms, and received its power from 
"the dragon," or the idolatrous heathen empire. Both imperial and papal 
Rome have arrogated to themselves the most blasphemous titles ; and the 
number of pious Christians who have fallen a sacrifice to the latter is incalcu- 
lable. The term of his power also exactly coincides with that during which 

"the two witnesses prophesied in sackcloth." Chap. xi. 3.]— Bagsier. Out 

of the sea.— See Dan. vii. 2, 3. 

Ver. 2. Leopard,— Says Diodati, the three several figures of the beasts which 
represented the monarchies of the Chaldeans, Persians, and Grecians, (Dan. 
vii. 4, 5, 6.) are here all put together, to describe Rome, as if it were an 
abbreviate and a gathering together of the tyranny, cruelty, and mvenousness 
of all the former empires. His seat.— Creek, " his throne," as before. 

Ver. 4. Worshipped the dragon. — Dragon, or serpent-worship, has been 
carried to an awful enormity in the Pagan world. The learned Bryant thinks 
it prevailed almost universally in the eastern world, and names many coun- 
tries which adopted it, particularly Egypt. 



688 



REVELATION, XIII. 



A. M. cir. 

4100. 

A. D. cir. 

96. 

i c.17.14. 

j Da.7.8,ll, 
25. 
11.36. 

,k or. -make 
war. 

1 all 2,3. 

12.6. 

m Col.2.9. 

He.9.11, 

24. 
n He.12.22, 

23. 

o I)a.7.2l. 

c.U.7. 

12.17. 
p Lu.4.6. 
q Da. 12.1. 

c.21.27. 
r c.17.8. 

s Is.33.1. 
t Ge.9.6. 
a He.6.12. 
v c.11.7. 
w ver. 3? 

x Mat.24. 
24. 

2 Th.2.9, 
10. 



-l,l.~ 
aO it; 



to 



saying, Who is like unto the beast? who i is 
make war with him 1 

5 And there was given unto him a mouth J speaking 
great things and blasphemies; and power was given 
unto him to k continue l forty and two months. 

6 And he opened his mouth in blasphemy against 
God, to blaspheme his name, and his m tabernacle, 
and them that n dwell in heaven. 

7 And it was given unto him to make war ° with the 
saints, and to overcome them : and power p was given 
him over all kindreds, and tongues, and nations. 

8 And all that dwell upon the earth shall worship 
him, whose names are not written in the book i of 
life of the Lamb slain from r the foundation of the 
world. 

9 If any man have an ear, let him hear. 

10 He s that leadeth into captivity shall go into cap- 
tivity : he t that killeth with the sword must be killed 
with the sword. Here is the u patience and the faith 
of the saints. 

11 And I beheld another v beast coming up out of the 
earth ; and he had two horns like a lamb, and he spake 
as a dragon. 

12 And he exerciseth all the power of the first beast 
before him, and causeth the earth and them which 
dwell therein to worship the first beast, whose deadly 
wound was w healed. 

13 And he doeth great x wonders, so that he maketh 



Ver. 8. Whose names are not written, Sic— Doddridge, "Whose names 
are not written in the book of life of the Lamb, who was slain, from the foun- 
dation of the world." In the parallel passage, chi xvii. 8, it is said, "whose 
names are not written in the book of life, from the foundation of the world." 
So, in this place, the Unitarian version reads—" was not written, from the foun- 
dation of the world, in the book of life of the Lamb that was slain. ' : Which 
Pye Smith pronounces " a just translation." 

Ver. 10. He that leadeth, &c. — Compare Isaiah xxxiii. 1. Mat. xxvi. 52. 

Ver. 11. Another beast.— Many explain this second beast, which is also call- 
ed " the false prophet," (chap. xix. 20,) to be Mahomet, or Mahometanism ; 
and Woodhouse connects Popery and Mahometanism, as the two horns of the 
Antichristian beast— east and west— and, it must be admitted, borh arose 
about the same time, i. e. early in the 7th century. This second beast, how- 
ever, is represented as fully co operating with the first ; whereas history in- 
forms us that Popery and Mahometanistn never acted in conjunction, but 

always in-opposition. He had two horns like a lamb, and he spake as a 

dragon. — On this passage, Woodhouse says, " It has been a favourite object 
with some very respectable modern writers, to represent the infidel democra- 
tic power, which appeared at one time to spring- up with the French Revolu- 
tion, as fulfilling- this prophecy of the false prophet. 1 will propose a few rea- 
sons to show why it cannot be so. l. The horns like a lamb denote an 
ecclesiastical power: but the French power is wholly civil, and it imposes no 
religion on the conquered. — 2. There are in this infidel attempt no pretended 
miracles, or heavenly commission, no "fire from heaven." — 3. The French 
have, indeed, set up an image, a lively representation of the ancient tyrannies ; 
but it is not pronounced sacred, nor is its worship enforced : they require no 
more than other political conquerors, submission to their civil sceptre ; they do 
not persecute for religion's sake. — 4. There is good reason to believe, that as 
the two beasts are to perish together, (chap, xix 20,) so their period l>eing of 
the same length, that they arose together." 

On the same subject. Fuller says, " I see no solid ground for Faber^s hypo- 

ttiesis of an Infidel King, any more than of an Infidel Antichrist What 

is said of the scoffers of the last times, is, indeed, descriptive of what we daily 
witness ; but it is only of individuals that these things are spoken. Infidelity dees 
not appear tone symbolized in the Scriptures, either by a be.ast, a horn, ox a king. 

Ver. 13. Great ivonders.— This is the same which Paul speaks of, 2 Thess. ii. 



REVELATION, XIII. 



689 



1! 



fire come down from heaven on the earth in the sight' a. m. m 
of men, 

14 And deceiveth them that dwell on the tarth by the 
means of those miracles which he had power to do in 



the sight of the beast ; saying to them that dwell on 
the earth, that they should make an image to the 
beast, which had the y wound by a sword, and did 
live. 

15 And he had power to give z life unto the image of 
the beast, that the image of the beast should both 
speak, and cause that as many as would not a worship 
the image of the beast should" be killed. 

16 And he caused all, both small and great, rich and 
poor, free and bond, to b receive a mark in their right 
hand, or in their foreheads : 

17 And that no man might buy or sell, save he that 
had the mark, or the name of the beast, or the num- 
ber c of his name. 

18 Here is wisdom. Let him that hath understand- 
ing count the number of the beast : for it is the num 
ber of a man ; 
score and six. 



n. 

S6. 



cir. 



y ver.3,12. 



z breath. 



a c.tS.2. 



and his number is Six hundred three- 



give 
tiiem. 



c c.15 2. 



9—10, &c. , which see, with note. Makethjire come down.— An allusion, pro- 
bably, to 2 Kirurs i. 10— 12. 

Ver. 14. Thai they should make an image to the beast.— Some have ex- 
plained this, as if this second beast was itself the image of the former, which 
seems to us not to agree with the text. Middleton, however, in his celebrated 
Letter from Rome, has drawn a striking parallel between them, that is, be- 
tween Paganism and Popery, in a great variety of particulars. There, he re- 
marks, we may see " the present people of Rome worshipping at this day in 
the same temples— vX the same attars- sometimes the same images— and 
[almost] with the same ceremonies, as the old Romans : they must have more 
charity, as well as skill in distinguishing, than I pretend to, (says the doctor.) 
who can absolye them from the same crime of superstition and idolatry with 
their Pagan ancestors." 

Ver. 15. To give life.— Greek, Pneuma, which is either breath or spirit. 
Says Diodati, force and vigour to command. Should be killed.— The pen- 
alty of denying the divine authority of the church of Rome was always death, 
and the object of the Inquisition was to enforce this penalty ; and in coun- 
tries where that was not established, the Popish clergy often supplied that 
"lack of service." 

Ver. 16. To receive (Greek, "to give ; ') a mark, &c— " We must under- 
stand (says Newton) that it was customary among the ancients, for servants 
to receive the mark of their masters, and soldiers, of their general : and those. 
who were devoted to any particular deity, of the particular deity to whom they 
were devoted. These marks were usually impressed " on their right hand, or 
on their foreheads," and consisted of some hieroglyphic characters, or of the 
name expressed in vulgar letters, or of the name disguised in numerical letters, 
according to the fancy of the imposer. 

Ver. 17. No man might buy or sell. — This was an ancient form of perse- 
cution. Thus the Jews were persecuted by the heathen. Prideaux says, 
Ptolemy Philopater forbad any to enter into his palace, who did not sacrifice 
to the gods he worshipped, thereby excluding them from all legal protection ; 
and he afterwards ordered all the Jews who applied to be enrolled ns citizens 
of Alexandria, to have the form of an ivy lenf (the badge of Bacchus) to be 
impressed upon them with a hot iron, under pain of death. (Prid. Connect, 
ante c. 216.) So Newton remarks, that Wiliiam the Conqueror would not 
allow any to buy or sell, who refused obedience to the Apostolic See ; and 
Pope Alexander III. forbad any one to traffic with the Waldenses. So also 
the Council of Constance forbids heretics to " enter into contracts, or com- 
merce, &c. with Christians." 

Ver. 18. Here is wisdom.— Newton remarks, "It was a method practised 
among the ancients, to denote names by numbers ; as the name of Thovth. 
the Egyptian Mercury, by the number 1218; Jupiter, by 737, &c. This led 
some, even in the first century of Christianity, as mentioned by Irencrus, to 
interpret this number 666, by the name Lateinos, the Latin man, or church. 



r.fc* 



V590 



REVELATION, XIV. 



A. M cir. 

4100. 

A. D. cir. 

96. 



CHAP. 14. 

a c.5.12. 

I) c.7.4. 

c c.3.12. 
d c.19.6. 
e c.5.8,9. 

f c.15.3. 
g ver.l. 

h Ca.1.3. 

6.8. 
2Co.ll.2. 

i Jn. 10.27. 

j bought. 
1 Co. 6. 20. 

k Ja.1.18. 

1 Ps.32.2. 

m Ep.5.27. 
Jude24. 

n 2 Sa.23.5. 
Is.40.8. 

o Ep.3.9. 



CHAPTER XIV. 

1 The Lamb standing on mount Sion with his company. 6 An angel preucheth 
the gospel. 8' The fall of Babylon. 15 The harvest of the world, and putting 
in of the sickle. 20 The vintage and wine-press of the wrath of God. 

A ND I looked, and lo^ a Lamb a stood on, the mount 
-^- Sion, and with him a hundred forty and four 
b thousand, having his Father's name c written m 
their foreheads. 

2 And I heard a voice from heaven, as the voice a of 
many waters, and as the voice of a great thunder: and 
I heard the voice of harpers e harping with their harps : 

3 And they sung as it were a f new song .before the 
throne, and before the four beasts, and the elders : and 
no man could learn that song but the s hundred and 
forty and four thousand, which were redeemed from 
the earth. 

4 These are they which were not denied with wo- 
men; for they are h virgins. These are they which 
follow i the Lamb whithersoever he goeth. These 
were J redeemed from among men, being the first- 
fruits kunto God and to the Lamb. 

5 And in their mouth was found no 1 guile : for they 
are without m fault before the throne of God. 

6 And I saw another angel fly in the midst of hea- 
ven, having the n everlasting gospel to preach unto 
them that dwell on the earth, and to every ° nation, 
and kindred, and tongue, and people, 



so called, because in all countries its services are held in the Latin language. 
The Greeks, it should be remarked, used all their letters as numerals, in man- 
ner following :— No. 

Lamed (L) 30 

Alpha (A) l 

Tau (T) 300 

Epsilon (E) 5 

Iota ( I ) . . . 10 

Nit (N) 50 

Omicron (O) 70 

Sigma (S) 200—656 

I suppose this number is mentioned, says Doddridge, to signify, that the 
appearance of that power, whose efforts were to continue 1260 years, was to 
happen about 666 years after the date of the Revelation, A. D. 96. And this 
take to be the grand key by which the era of the fall of Babylon is to be cal- 
culated, as it fixes the rise of the beast to the year 756, or thereabouts ; when, 
upon the destruction of the Exarchate of Ravenna, the Pope became a tem- 
poral monarch ; that is, in prophetic language, a beast." 

Chap. XIV. Ver. 1. Mount Sion.— -This must not be taken literally, as that 
formed but a part of Jerusalem, and would hold no such number of persons ; 
but this evidently refers to the Christian church. See Hebrews xii. 22, 23. 

Ver. 2. As the voice of many waters.— 'The sound here mentioned is com- 
pared to the roaring of the sea, and the thunder of the heavens, for its magni- 
tude, and for its harmony to a concert of a thousand harps. 
Ver. 3. A new song. — Not only the song of victory over their enemies, as 

Moses sung, but also the song of Redemption by the blood of Chi lit. Four 

hearts— Or " livini creatures." See chap. iv. 6. 

Ver. 4. Not defiled xoith women— \. e. not idolaters ; for idolatry is spiritual 
fornication. See 2 Co. xi. 2, 3. Whithersoever he goeth.— The Lamb be- 
ing considered as their leader: so all the Roman soldiers were sworn to follow 
their general " whithersoever he might lead them." 

Ver. tf. Angel fly in the midst of heaven.— Many commentators refer this 
to the times of the Protestant Reformation; but we apprehend that though 
the gospel, both vocally and by the press, was then widely circulated, very few 
attempts were or could he made, to carry it beyond the bounds of Christen- 
dom : it was reserved for the present century, by means of Bble, Mission- 
ary, Education, and other societies, on a grand scale, to carry it " to every 
nation, and kindred, and tongue, and people," under heaven. 



J 



REVELATION, XIV. 



691 



7 Saying with a loud voice, Fear God, and give glory 
to him ; for p the hour of his judgment is come: and 
worship him that made heaven, and earth, and the 
sea, and the fountains of waters. 

8 And there followed another angel, saying, Baby- 
lon * is fallen, is fallen, that great city, because she 
made all nations drink of the wine of the wrath of 
her fornication. 

9 And the third angel followed them, saying with a 
loud voice, If' any man worship the beast and his image, 
and receive his mark in his forehead, or in his hand, 

10 The same shall drink s of the wine of the wrath 
of God, which is poured out without mixture into the 
cup of his indignation ; and he shall be tormented 
w T ith t. fire and brimstone in the presence of the holy 
angels, and in the presence of the Lamb : 

11 And the smoke u of their torment ascendeth up 
for ever and ever : and they have no rest v day nor 
night, who worship the beast and his image, and 
whosoever receiveth the mark of his name. 

12 Here is the patience of the saints; here are they 
thai keep the commandments of God, and the faith of 
Jesus. 

13 And I heard a voice from heaven saying unto me, 
Write, Blessed are the dead which die w in the Lord 
x from henceforth : Yea, saith the Spirit, that they 
may rest from their labours ; and their works do fol- 
low them. 

14 And I looked, and behold a white cloud, and upon 
the cloud one sat y like unto the S<jn of man, having 
on his head a golden crown, and in his hand a sharp 
sickle. 

15 And another angel came out of the temple, cry- 
ing with a loud voice to him that sat on the cloud, 
Thrust z in thy sickle, and reap : for the time is come 
for thee to reap ; for the harvest a of the earth is b ripe. 



A. M. or. 

4100. 
A. D. cir. 

96. 

p c 15.4. 

q h St. 9. 

Je 51.7,8. 
c. 1 8. 2,3. 

r o.)3.14.. 

16. 

s Ps.75.8. 
t c. 19.20. 
u Is. 34. 10. 



v Is. 57. 20, 
21. 



wlTh.4.14, 
16. 



x or, from 
hence- 
forth 
saith the 
Spyjit, 
yea. 

y Eze.1.26. 
Da.7.13. 

z Joe' 3.13. 

a Je.51.33. 
Mat. 13. 
39. 

b or, dried. 



Ver. 8. Babylon is fallen. — The fall of Babylon and its awful consequences 
are here represented under the popular images of the harvest and vintage 
of the world. See chap, xviii. 2. 

Ver. 9. Receive his mark.— See on chap. xiii. 16, 17. 

Ver. 10. The wine of the wrath, &c.~" Without mixture," must here mean, 
without diluting. Tormented withfire and brimstone.— Sue chap, xviii. 6. 

Ver. 13. From henceforth: Yea, saith the Spirit.— " [From" is redundant 
and unnecessary. The sense appears to he, that such afflictions are approach- 
ing, that dsath will he a happy escape from them. Their works do follow 

them.— Greek, "with them ;" i e._ their reward is not deferred to the final 
judgment. Witsius, and other Protestants, have hence ably argued against 
purgatory, and in proof of an intermediate state 

Ver. 14. Behold a white cloud.— [This chapter contains a" vision of the true 
" church in the wilderness,' 1 during the period of the domination of the Beast 
and its image, and the emblematical representations of the progressive refor- 
mation from popery. The first angel (ver. 6 7.) probably refers to the dawn- 
ing of the reformation in the 12th, 13th and 14th centuries, particularly to the 
Waldenses and Albigenses ; the second, (ver. 8,) to the Bohemians, with. John 
Huss and Jerome of Prague in the 14th century ; and the third, to Luther 
and his coadjutors who protested against popery as a damnable religion. But 
the voices of these angels not having due influence and effect, the judgments 
of God, as here represented, will overtake the beast and its adherents. These, 
as well as ihe events in the following chapter, evidently appear to he still 
future. 1— Bagster. 

Ver. 15. Is ripe. — Referring to the state o r ,r> e wheat in hot countries, and 
figuratively implying that the world was ripe for destruction. 



692 



REVELATION, XV. 



A. M. cir. 

4100. 

A. 1). cir. 

96. 



c ver. 15. 

a c.19.15. 

e Is.63.3. 

f He.13.ll, 
12. 

g Is.34.7. 
h c.19.14. 

CHAP. 15 

a c.14.10. 

b c.4.6. 

c Is.4.4,5. 

d c.13.15.. 
17. 

e c.14.2. 

f Ex. 15.1.. 
19. 

De.32.1.. 
43. 

g c.Hfc. 

h Ho. 14. 9. 

i or,nations 

or, ages. 
v c. 17. 1.4. 

j Je.10.7. 

k 1 Sa.2.2. 
1 Is. 45.23. 



16 And he that sat on the cloud thrust in his sickle 
on the earth : and the earth was reaped. 

17 And another angel came out of the temple which 
is in heaven, he also having a sharp sickle. 

18 And another angel came out from the altar, which 
had power over fire : and cried with a loud cry to him 
that had the sharp sickle, saying, c Thrust in thy sharp 
sickle, and gather the clusters of the vine of the earth : 
for her grapes are fully ripe. 

19 And the angel thrust in his sickle into the earth, 
and gathered the vine of the earth, and cast it into 
the great wine-press d of the wrath of God. 

20 And the wine-press was e trodden without f the 
city, and blood s came out of the wine-press, even 
h unto the horse-bridles, by ihe space of a thousand 
and six hundred furlongs. 

CHAPTER XV. 

1 The seven angel? with the seven last plagues. 3 The song of them that over- 
come the beast. 7 The seven vials full of the wrath of God. 

A ND I saw another sign in heaven, great and mar- 
-£*- vellous, seven angels having the seven last 
plagues ; for in them is filled up the wrath a of 
God. 

2 And I saw as it were a sea b of glass mingled with 
c fire : and them that had gotten the victory over d the 
beast, and over his image, and over his mark, and 
over the number of his name, stand on the sea of 
glass, having the harps e of God. 

3 And they sing the song of Moses f the servant of 
God, and the song of the s Lamb, saying, Gi\, at and 
marvellous are thy works, Lord God Almighty; just 
and true are thy h ways, tnou King of i saints. 

4 Who i shall not fear thee, O Lord, and glorify thy 
name 1 for thou only k art holy : for all 1 nations 



Ver. 18. Another angel came out from the altar.— We have repeatedly 
heard of an altar in heaven, which, of course, can only be Understood meta- 
phorically ; for, as we have before observed, much of this celeslial scenerj is 

taken from the scenery of the temple. Which had, power over Jire—i. e. 

which fulfilled the office of the priest who attended upon the altar of bunA- 
offering. 

It was natural enough for Protestants to apply part of the A'isions of this 
book to the Reformation from Popery ; but it was not only groundless, but 
ridiculous, to make these angels types of individuals, as some have done. 

Ver. 19. And the angel thrust in his sickle, &c— See Joel iii. 13. Isa. lxiii. 
3, &c. 

Ver. 20. And the wine-press was trodden, &c— On the hyperbolical expres- 
sion relative to the blood reaching " unto the horse bridles," Newton refers to 
the Jerusalem Talmud, which, describing the woful slaughter which the 
IJmperor Adrian made among the Jews, says, that " the horses waded in 

blood up to their nostrils." A thousand and six hundred furlongs— [\\ is 

remarkable, that the State of the Church, or the papal dominion in Italy, from 
Rome to the Po, is exactly 1600 furlongs, or 200 miles.]— Bagster. 

Chap. XV. Ver. 1. Seven last plagues — Or "strokes," or "scourges," al- 
luding to the plagues of Egypt, which gradually became more terrible as they 
proceeded. 

Ver. 2. Gotten the victory over the beast, and over, &c. — Doddridge, 
" Overcome the beast," &c* Dr. 8. Clarke insists that it should be rendered, 
" Out of the midst; of the beast," as we sometimes say, " Out of the paws of 
the lion ;" i. e. they escaped his power- by adhering steadfastly to the true re- 
ligion, in the midst of an idolatrous and corrupt nation. 

Ver. r 6- Thou King of saints.— The MSS. vary ; but Neivcom.e reads, " O 
King eternal t" 



REVELATION, XVI. 



693 



shall come and worship before thee; for thy judgments 
are made manifest. 

5 And after that I looked, and, behold, the temple 
m of the tabernacle of the testimony in heaven was 
opened : 

6 And the seven angels came out of the temple, 
having the seven plagues, clothed in pure and white 
linen, and having their breasts girded with golden 
girdles. 

7 And one of the four beasts gave unto the seven 
angels seven golden vials full of the wrath of God, 
who liveth for eyer and ever. 

8 And the temple was filled n with smoke from the 
glory °of God, and from his power ; and no man was 

} able to enter into the temple, till the seven plagues of 
the seven angels were fulfilled. 

CHAPTER XVI. 

2 The aneels pour out their vials full of wrath. 6 The plagues that follow 
thereupon. 15 Christ cotneth as a thief. Blessed are they that watch. 

AND I heard a great voice out of the temple saying 
to the seven a angels, Go your ways, and pour 
out the vials of the wrath of God upon the earth. 

2 And the first went, and poured out his vial upon 
the b earth; and there fell a noisome and grievous 
c sore upon the men which had the mark d of the 
beast, and upon them which worshipped his im- 
age. 

3 And the second angel poured out his vial upon 
the e sea; and it became as the blood f of a dead 
man: and every living soul died in the sea. 

4 And the third angel poured out his vial upon the 
rivers and fountains of s waters ; and they became 
blood. 

5 And I heard the angel of the waters say, Thou art 
h righteous, O Lord, which art, and wast, and shalt be, 
because thou hast judged thus. 

6 For they have shed the blood of saints and pro- 
phets, and i thou hast given them blood to drink ; for 
they are worthy. 



A. M. cir. 

4100. 

A. J), uir. 

96. 

m c. 11.19. 



n Ie.6.4, 
o Ps.29.9. 



CHAP. 16. 

a c. 15.1,7. 
b c.8.7. 
c Ex.9.3..11 



d c.13.15.. 
17. 



e c.8.8. 

f Ex.7. 17. 
'20. 

g c.aio. 

h ver.7. 



i De.32.42, 
43. 
Is. 49.26. 



Ver. 5. The temple of the tabernacle— i. e. the most holy place. Doddridge. 

Ver. 7.. And one of the four beasts — i. e. of the living creatures mentioned 

chap. iv. 6, &c. Seven golden vials.— [This chapter introduces the seven 

vials, all of which are comprehended under the seventh trumpet, as the seven 
trumpets were included under the seventh seal; for they contain ''the seven 
lasi plagues," in which "is filled up the wrath of God," on the persecuting 
idolatrous power. — Not only the concinnity of this prophecy requires this 
order, but if these plagues be not the last wo, it is no where described ; while 
the many fruitless attempts made to explain them, plainly show that the 
hand of time must be the interpreter.] — Bagster. 

Ve\ 8. Were fulfilled— Doddridge, "finished.'' 

Chap. XVI. Ver. 2. A noisome and grievous sore.— Doddridge, " a ma- 
lignant and grievous ulcer." 

Ver. 3. Every living soul died in the sea. — Doddridge, " And every living 
soul [that was] in the sea died." Compare Exod. vii. 21. 

Ver. 5. The angel of the waters.- -This seems a bold and beautiful poetical 
figure ; as if tlie angel who was set to guard the waters, himself acquiesced 
in the equity of the judgment— as if he had said, " The blood of thy saints has 
often swelled the rivers, justly, therefote, are these rivers turned into blood. 
rlast judged thus.— Doddridge, "Judged these." Woodhouse, " Exe- 
cuted this judgment. 



Ver. 6. Thou hast given them blood to drink ; for they are toorthy 



hy.-tf 1 



694 



REVELATION, XVI. 



A. M. "jr. 

410(1. 

A. D. eir. 

96- 



c 15.3. 
19. 2. 

k c.8.12. 

1 c.9.17. 

■ i in or, burn- 
td. 

n ver. 11,21. 

o Da.5.22, 
23. 
c.9.20. 

p c.13.2.,4. 

q c.9.2. 

r ver. 2. 

s c.9.14. 

t Is.41.3. 

Je.50.33. 
51.36. 

u c 12. 3,9. 

v c.13.2. 

w c.19.20. 

x 1 Ti.4.1. 

y 2Th.2.9. 

z 1 Jn.5.19. 

a c.19.19. 

b 2Pe.3.10. 

c c.3.4,18. 



i 



And I heard another out of the altar say, Even so. 
Lord God Almighty, J true and righteous are thy 
judgments. 

8 And the fourth angel poured out his vial upon the 
k sun ; and power was given unto him to scorch men 
with i lire. 

9 And men were m scorched with great heat, and 
blasphemed n the name of God, which hath power 
over these plagues: and ° they repented not to give him 
glory. 

10 And the fifth angel poured out his vial upon the 
seat p of the beast ; and his kingdom was full of <J dark- 
ness ; and they gnawed their tongue's for pain, 

11 And blasphemed the God of heaven because of 
their pains and their r sores, and repented not of the.r 
deeds. » 

12 And the sixth angel poured out his vial upon the 
great river s Euphrates ; and the water thereof was 
dried 4 tip, that the way of the kings of the east might 
be prepared. 

13 And I saw three unclean spirits like frogs come 
out of the mouth of the u dragon, and out of the mouth 
of the v beast, and out of the mouth of the false w pro- 
phet. 

14 For they are the spirits of x devils, working y mi- 
racles, which go forth unto the kings of the earth and 
of the z whole world, to gather them to the battle a of 
that great day of God Almighty. 

15 IT Behold, I come as a b thief. Blessed is he thai 
watcheth, and keepeth his garments, lest he walk 
c naked, and they see his shame. 



" the angel who had power over fire," (chap. xiv. 18,) allude to the priest who 
kept the fire on the altar of burnt-offering, this angel may have a like allusion 
to him who had the care of the great laver of purification. 

Ver. 7. Another out of the altar.— 1. Another [angel,"] says Doddridge — 
Woodhouse, " I heard [a voice from] the altar ;" which is, we think, more exact. 

Ver. 10. The seat.— Greek, "throne." "The false prophet" had his resi- 
dence, his throne, in Rome. Fleming " supposed that the events of this pe- 
riod would commence about 1794, and expire about 1848." As to the com- 
mencement, it appears that he was not very inaccurate. " Most of my 
readers," says Morell, (who wrote about 1805,) "will remember that, about 
that time, the French entered Rome, plundering the whole country and the 
city of Rome itself, the throne of Antichrist. The Pope was made captive, 
and remained in their custody till his death, and most of the neighbouring 
States have tasted in measure of the same bitter cup." The necessary conse- 
quence of this judgment upon Rc«ne, was a great gloom, not only in Italy, 
but throughout the whole empire cf Popery, many gnawing their tongues with 
pain and agony, expecting that empire to be now utterly destroyed ; yet 
" repanted they not of their deeds, [but] blasphemed the God of heaven." So 
far we conceive these prophecies have been fulfilled, but no farther. 

Ver. 12. Euphrates— See note on chap. ix. 14. Kings of the east.- Dodd- 
ridge and Woodhouse, (more literally,) "from the rising of the sun." 

Ver. 13. Like frogs.— That the frog was a sacred representation in Egypt, 
is certain ; as it is found in the Bembine Table, sitting upon a lotos. It was 
sacrefrto Osiris Helius. Inspiration, of old, was supposed to arise from foun- 
tains and streams. The Muses, who were esteemed prophetic deilios, were 

Hike Moses] denominated from water. As frogs were engraved upon 

the basis of Apollo's statue at Delphi, they might originally be characteristic 
of the priests and prophets of Egypt. " All inspiration [among the heathen] 
was supposed to he an inflation of the Deity," and this animal " is remarka- 
ble for swelling itself by inflation." See Orient, hit. No. 161. 

Ver. 14. Spirits of devils— i. e. unclean demons. See note on Luke iv. 36. 

Ver. 15. And they see his shame. — See 2 Sam. x. 4, 5. 



REVELATION, XVII. 



6U5 



16 And he gathered them together into a place called 
in the Hebrew tongue Armageddon. 

17 And the seventh angel poured out his vial into 
the air ; and there came a great voice out of the tem- 
ple of heaven, from the throne, saying, It d is done. 

18 And there were voices, and thunders, and light- 
nings ; and there was a great e earthquake, such f as 
was not since men were upon the earth, so mighty an 
earthquake, and so great. 

19 And the great city s was divided into three parts, 
and the cities of the nations fell : and great Babylon 
came in remembrance before God, to give unto her the 
cup h of the wine of the fierceness of his w r rath. 

20 And i every island fled away, and the mountains 
were not found. 

21 And there fell upon men a great hail out ) of hea- 
ven, every stone about the weight of a talent : and men 
blasphemed God because of the plague of the hail ; 
for the plague thereof was exceeding great. 

CHAPTER XVII. 

3, 4 A woman arrayed in purple and scarlet, with a golden cup in her hand, 
sitteth upon the beast, 5 which is great Babylon, the mother of all abomina- 
tions. 9 The interpretation of the seven heads, 12 and the ten horns. 8 The 
punishment of the whore. 14 The victory of the Lamb. 

A ND there came one of the seven angels which had 
-^*- the seven vials, and talked with me, saying unto 
me, Come hither ; I will show unto thee the judgment 
of the great whore a that sitteth upon many b wa- 
ters : 

2 With whom c the kings of the earth have commit- 
ted fornication, and the inhabitants of the earth have 
been made drunk with the wine of her fornication. 

3 So he carried me away in the spirit into the wilder- 
ness : and I saw a woman sit upon a d scarlet colour- 
ed beast, full of names of blasphemy, having e seven 
heads and ten horns. 

4 And the woman was arrayed in purple and scarlet 
colour, and /decked with gold and precious stones and 
pearls, having a golden cup in her hand full of abo- 
minations and filthiness of her s fornication : 



A. M. oir. 

4100. 

A. D. cir. 

96. 



d c.21.6. 

e ell. 13. 

f Da. 12.1. 

g t. 4.a 

h 16.51. 17, 
23. 

Je.25.15. 
lo. 

i c.6.14. 

j c.11.19. 



CHAP. 17. 

a Na.3.4. 
c.19.2. 

b Je.51.13. 

c c.iaa 

d c.12.3. 

e c.13.1. 

f gilded. 

g Je.51.7. 



•I 



Ver. 19. The great city.— In the Rabbinical writings, it is certain that Rome 
is termed Babylon: and it. is also styled " the great city," and "great Rome." 

Ver. 21. A great hail.— See Exod. ix. 23—25. 

Chap. XVII. Ver. 1. The great whore.— Doddridge and Wood-house, 
"' harlot." [Wtioredom in Scripture frequently denotes idolatry; and how 
many kings and nations has Papal Rome intoxicated " with the wine of her 
fornications !" By the most subtle insinuations and politic management, she 
has obtained and preserved her ascendancy ; attaching them to her usurped 
authority in blind submission, inducing them to conform to her idolatries, and 
intoxicating and maddening multitudes, by their zeal for that church, to mur- 
der their unoffending neigbbours by tens of thousands !] — Bagster.- — Upon 
many waters. — This is spoken in allusion to the literal Babylon situated on 
the Euphrates. Compare Jer. li. 12, 13. Explained in ver. 15 to mean peo- 
ples, &c. 

Ver. 3. Wilderness.— [The desolate state of the true church of Christ.]— 

Bagster. Scarlet coloured least— \. e. a wild beast, as the word usually 

signifies. [Doubtless the church of Rome, as she sits upon, or rules over the 
beast, which is the Latin empire, or the temporal power by which she is sup- 
ported. ]— Bagster. 

Ver. 4. Purple and scarlet colour.— {The distinguishing colours of popes 
and cardinals, as well as of emperors and senators ; and who can find ade- 



696 REVELATION, XVII. 



1 




h 2 Th.2.7. 

i or, Forni- 
cations. 

j c.16.6. 
k ver.l. 
1 ver.3. 
m c.11.7. 



5 And upon her forehead was a name written, 
h MYSTERY, BABYLON THE GREAT, THE 
MOTHER OF i HARLOTS AND ABOMINA- 
TIONS OF THE EARTH. 

6 And I saw the woman j drunken with the blood 
of the saints, and with the blood of the martyrs of 
Jesus : and when I saw her, I wondered with great 
admiration. 

7 And the angel said unto me, Wherefore didst thou 
marvel ? I will tell thee the mystery of the k woman, 
and of the beast i that carrieth her, which hath the 
seven heads and ten horns. 

8 The beast that thou sawest was, and is not ; and 
shall ascend ra out of the bottomless pit, and go into 



i 



quate language to describe the pride, splendour, and magnificence of the 

church of Rome!]— Bagster. Having a golden cup.— See Isa. li. 7. In the 

Table of Ceres, is represented a fair, beautiful, and false wdman, having a cup 
in her hand. She is called Deceit, and seduceth all mankind. 

Ver. 5. Mystery, Babylon— i. e. Mystic Babylon. Woodhouse does not 
take this word for part of the inscription, but an intimation that this name was 
to be mystically understood. He renders it — "And upon her forehead was a 
name written, a mystery, Babylon" &c. Scaliger affirms, that this name 
was inscribed upon the front of the Pope's mitre, till some of the Reformnr's 
noticed it. See Neiottm, who remarks, that this term can with no propriety 
be attached to ancient Rome; and that St. John's admiration must imply the 
same, for he would not be surprised that a heathen city should persecute 
Christians. In the Old Testament, both Tyre and Babylon are represented as 
females debauched, and debauching others ; and the latter in particular, as 
having " a golden cup filled with abominations." (See Isa. xxiii. 17, 13. Jer. 
li. 7, &c.) But the Babylon here depicted is not the literal Babylon, for that 
had long fallen into ruins, but mystical Babylon ; for so her name is written 
on her forehead—" Mystery, Babylon the great, the mother of harlots,'" or 
fornications, "and abominations of the earth." Catholic and Protestant 
writers are pretty generally agreed, that Rome is here intended. So the Ca- 
tholic Bishop of Meaux (Bossuet) expressly says :— " St. John represents Rome 
in the name of Babylon, as she had all the characters of Babylon ; an empire 
full of idols and divinations, and a persecutor of the saints, as she was ;" that 
is, the literal Babylon. 

Ver. G. Drunken with the blood of the saints. — Charles IX. of France, a 
Roman Catholic prince, laid a snare for the destruction of the Protestants, by 
offering his sister in marriage to a Huguenot (a Protestant) prince of Navarre. 
All the chief men of the Huguenots were assembled in Paris at the nuptials ; 
when on the eve of St. Bartholomew's day, August 2t, 1572, at the ringing of a 
bell, the massacre commenced. An unparalleled scene of horror ensued. The 
Roman Catholics rushed upon the defenceless Protestants. Above five hun- 
dred men of distinction, and about ten thousand others, that night slept in 
Paris the sle 'p of death, A general destruction was immediately ordered 
throughout France, and a horrid carnage was soon witnessed at Rouen, 
Lyons Orleans, and other cities. Sixty thousand perished— and when the 
news of this event reached Rome, Pope Gregory XIII. instituted the most 
solemn rejoicing, giving thanks to Almighty God for this glorious victory over 
the heretics ! According to the calculation of some, about two hundred thou- 
sand suffered death in seven yt;ars, under Fope Julian ; no less than a hun- 
dred thousand were massacred by the French in the space of three months ; 
the Waldenses who perished, amounted to one million ; within thirty y^ars, 
the Jesuits destroyed nine hundred thousand ; under the Duke of Alva, thirty- 
six thousand were executed by the common hangman ; a hundred ana fifty 
thousand perished in the inquisition ; and a hundred and fifty thousand by the 
Irish massacre ; besides the vast multitude of whom the world could never be 
particularly informed, who were proscribed, banished, starved, burnt, buried 
alive, smothered, suffocated, drowned, assassinated, chained to the galleys for 
life, or immured within the horrid walls of the Bastile, or others of their church 
or state prisons. According to some, the whole number of persons massacred 
since the rise of Papacy, amounts to fifty millions ! 

Ver. 3. The beast that thou sawest— Compare this beast with the first beast, 
described in chap. xiii. Also with the fourth beast in Daniel, chap. vii. The 
chief difference between this beast, and that in chap, xiii., seems to be in the 
omission of his similitude to the Hon, the bear, and the leopard, which re pre- 



r 



REVELATION. XVII. 



697 



"perdition: and they that dwell on the earth shall 
° wonder, whose names were not written in the hook 
of life from the foundation of the world, when they 
behold the beast that was, and is not, and yet is. 

9 And here is the mind which hath wisdom. The 
seven heads P are seven mountains, on which the wo- 
man sitteth. 

10 And there are seven kings: five are fallen, and 
one is, and the other is not yet come ; and when he 
cometh, he must continue a short space. 

11 And the beast that was, and is not, even he is the 
eighth, and is of the seven, and goeth into perdition. 

12 And the q ten horns which thou sawest are ten 
kings, which have received no kingdom as yet ; but 
receive power as kings one hour with the beast. 

13 These have one mind, and shall give their power 
and strength unto the beast. 

14 These shall make war r with the Lamb, and the 
Lamb shall s overcome them : for he is Lord l of lords, 
and King of kings : and they ■ that are with him are 
v called, and vv chosen, and x faithful. 

15 Ana he saith unto me, The y waters which thou 
sawest, where the whore sitteth, are z peoples, and 
multitudes, and nations, and tongues. 

16 And the ten horns which thou sawest upon the 
beast, these a shall hate the whore, and shall make 
her desolate and b naked, and shall eat her flesh, and 
c burn her with fire. 



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o c 13.3,8. 

p c.13.1. 

!j Da.7.20. 
Zee. 1.13.. 
21. 

r c.19.19. 

s Je.50.44. 

t Del 0.1 7. 
1 Ti 6.15. 
c.19.19. 

u Ali. 5. 8,9. 

v Ro.8.30, 
37. 

w Jn.15 16. 

x c.2.10. 

y Is.8.7. 
ver.l. 

z c.13.7. 

a Je.50.4i; 
42. 

b Eze. 16.37 
..44. 

c e.18.8,18. 



sented monarchies, described by three separate animals in Daniel, but long 
since ceased : this regards only the Roman government. It loas, or did exist, 
in the character of the dragon, when the mass of the people were Pagan idola- 
ters. In that respect it is not, and does no longer. exist : yet, in fact, is still 
in being, under another name and form : the body of the beast, spotted like a 
leopard, (see chap. xiii. 2,) that is, composed partly of natives, and partly of 
the conquerors who had settled among them. 

Ver. 9. Seven ?nountai}is—Na.me\y, the Palatine, Capitoline, Quirinal, 
Ceelian, Esquiline, Viminal, and Aventine hills. See note on ch. xiii. 1. 

Ver. 10. Seven kings— [Or, seven forms of government, which subsisted 
among the Romans. The "five fallen" are kings, consuls, dictators, decem- 
virs, and military tribunes : the sixth, the one that is, is the power of the 
Cesars, or emperors ; and the seventh is probably the exarch of Ravenna, or 
the dukedom of Rome. If this be reckoned a distinct form of government, 
then the beast is " the eighth," but if it be deemed too inconsiderable to be 
reckoned a distinct head, he "is of the seven;" but whether the seventh or 
eighth, he is the last form of government in that idolatrous empire, and " goeth 
into perdition. ' ' ] -Bagster. 

Ver. 12. Ten horns.— -The number of kings, or states, which support the 
harlot, have, at different times, much varied. So the apostles were still the 

twelve, though Judas hanged himself See note on 1 Co. xv. 5. One hour— 

i. e. the same houx.—Loivman. So, ver. 13, one mind is certainly " the same 
mind." 

Ver. 15. The ivhore—Ot "harlot." The Bishop of Meaux (before cited) 
objects to this being meant of the church of Rome, or to her being called a 
harlot ; because, having been once a true church, her apostacy would render 
her an adulteress. To this Woodhouse replies, that the same term is applied 
to the churches of Judah and Israel, when guilty of idolatry, (see Isa. 1. 21. 
Jer. iii. 1 :) the reason of which is, such churches are considered aa virtually 
divorced. Jer. iii. 8. 

Ver. 16. These shall hate, &c— [The ten horns, which the angel explained 
of " ten kings," or kingdoms, and which once exalted and supported her ec- 
clesiastical tyranny, will hate, desolate, strip, and devour her. They will be 
the principal instruments in the destruction of popery, and the ruin of Rome 
itself ]— Bagster. 

59 



698 



REVELATION, XVIII. 



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d Ac.4.27, 

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CHAP. 18. 

t Ece.43.2. 

fc Is 13.19. 
21.9. 

Je.91.8. 
c.14.8. 

c Is.34.11, 

14. 

Je.50.39. 
51.37. 
c.17.2. 

d Is.47.15. 

€ ver.11,15. 

f or,power. 

s, Ts.48.20. 
" 52.11. 

Je.50.8. 

51.3,45. 

2 Co.6.17. 

h Je.51.9. 

i c.16.19. 

j Ps. 137.8. 
Je.50.15.. 
29. 

k Is. 47. 7.. 11 
fcep.2.15. 

1 c.17.6. 

mPs.62.11. 
Je.50.34. 



17 For God d hath put in their hearts to fulfil his will, 
and. to agree, and give their kingdom unto the beast, 
until the words of God shall be e fulfilled. > 

18 And the woman which thou sawest is that great 
f city, which reigneth over the kings of the earth. 

CHAPTER XVIII. 

2 Babylon is fallen. 4 The people of God commanded to d?part out of her. 
9 The kings of the earth, 11 with the merchants and mariners, lament over 
her. 20 The saints rejoice for the judgments of God upon her. 

AND after these things I saw another angel come 
- down from heaven, having great power ; and the 
earth was lightened with his a glory. 

2 And he cried mightily with a strong voice, saying, 
Babylon b the great is fallen, is fallen, and is become 
c the habitation of devils,, and the hold of every foul 
spirit, and a cage of every unclean and hateful bird. 

3 For all nations have drunk d of the wine of the 
wrath of her fornication, and the kings of the earth 
have committed fornication with her, and e the mer- 
chants of the earth are waxed rich through the f abun- 
dance of her delicacies. 

4 And I heard another voice from heaven, saying, 
Come out s of her, my people, that ye be not partakers 
of her sins, and that ye receive not of her plagues. 

5 For her sins have reached h unto heaven, and God 
hath remembered i her iniquities. 

6 Reward her j even as she rewarded you, and double 
unto her double according to her works : in the cup 
which she hath filled fill to her double. 

7 How much she hath glorified herself, and lived de- 
liciously, so much torment and sorrow give her : for 
she saith in her heart, I sit a k queen, and am no wi- 
dow, and shall see no sorrow. 

8 Therefore shall her plagues come in one day, death, 
and mourning, and famine; and she shall be utterly 
i burned with fire : for strong m is the Lord God who 
judgeth her. 



Ver. 17. To fulfil his ivill—i. e. his decrees. See Acts ii. 23. 

Vcr. 18. That great city, which reigneth, &c— This necessarily determines 
Rome to be the place intended. So Lawman. [The city which, at the time 
of the vision, " reigned over the kings of the earth," was undoubtedly Rome ; 
and, from its foundation, it has, in different ways, accomplished this object to 
the present time.]— Bagster. 

Chap. XVIII. Ver. 2. The habitation of devils— Greek, "Demons." [That 
is, she is become a scene of utter desolation, and the habitation of hateful 
birds and beasts of prey. It is evident, that no desolations have yet left Rome 
in this condition ; unless any choose to say, that it has "become the habita- 
tion of devils, and the hold of every foul spirit, and a cage of every unclean 
and hateful bird," ever since the popes and cardinals have made it their resi- 
dence ] — Bagster. Compare with this verse Isa. \iii. 19—21. Jer. Ii. 37. 



Ver 
Ver. 
Ver. 
Ver. 

Ver. 



3. Delicacies.— Doddridge, " luxuries." 



■I sit 



4. Come out of h-er.—See Jer. Ii. 6. 

5. Iniquities.— Doddridge, "unrighteous actions." 

6. Double unto her double.— See Isa. x\. 2. 

7. Lined deiiciously .— Doddridge, "in luxury." So verse 9. 
a queen.— See Isa. xlvii. 5, 8, 9. 

Ver. 8. Utterly burned with fire.— [She says in her heart, like ancient Ba- 
bylon, " I sit a queen, and am no widow, and shall see no sorrov ;" she glo- 
ries, like ancient Rome, m the name of the eternal city ;" but n twithstand- 
ing, "she slrall be utterly burnt with fire." Probably her destruction will be 
finished by some immediate judgment of God ; and the nature of the soil in 
the vicinity, the frequent irruptions of subterraneous fires, and terrible earth- 
quakes, which have often occurred, seem to point out the method : the com- 



REVELATION, XVIII. 



699 



9 And the kings n of the earth, who have committed 
fornication and lived deliriously with her, shall be- 
wail her, and lament for her, when they shall see the 
smoke of her burning, 

10 Standing afar on for the fear of her torment, say- 
ing, Alas, alas that great city Babylon, that mighty 
city ! for in one hour ° is thy judgment come. 

11 And the merchants p of the earth shall weep and 
mourn over her ; for no man buyeth their merchan- 
dise any more : 

12 The merchandise of q gold, and silver, and precious 
stones, and of pearls, ana fine linen, and purple, and 
silk, and scarlet, and all r thyine wood, and all man- 
ner vessels of ivory, and all manner vessels of most 
precious wood, and of brass, and iron, and marble, 

13 And cinnamon, and odours, and ointments, and 
frankincense, and wine, and oil, and fine flour, and 
wheat, and beasts, and sheep, and horses, and cha- 
riots, and s slaves, and souls t of men. 

14 And the fruits that thy soul lusted after are de- 
parted from thee, and all things which were dainty 
and goodly are departed from thee, and thou shalt 
find them no more at all. 

15 The merchants of these things, which were made 
rich by her, shall stand afar off for the fear of her tor- 
ment, weeping and wailing, 



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17. 



o ver.17,19. 



p Eze.27.27 
.36. 



q c.17.4. 

r or, suseL 
s or,bodUs. 

t Eze.27.13. 



bustibles are provided, and the train is already laid ; there only wants " the 
breath of the Almighty to kindle it."]— Bagster. 

Ver. 10. Alas, alas— [Or, Wo ! wo ! for this will form a part of the last 
wo. This lamentation coincides in many particulars with that over Tyre ; 
and the enumeration of the various articles of commerce is calculated to con- 
vey some idea of the splendour, luxury, and excess which have so long triumph- 
ed in the powerful, magnificent, and elegant metropolis of popery.] — Bagster. 

Ver. 12. Thyine wood.— Margin, "sweet;" i.e. sweet-scented— probably 
burnt for incense. 

Ver. 13. And slaves, and souls, &c. — " And bodies and souls of men." So 
Woodhouse. This is literal, and we see no reason for departing from it. " It 
is true, in fact, (says Lowman,) that her slaves [those of Papal Rome] lose 
all religious, as well as civil, liberty." " Tyre dealt only in men's bodies, but 
Rome in their souls. I know not what else, (says Fuller,) to make of the 

sala of indulgences and pardons of [auricular] confessions and prayers 

for the dead, and of every other means of extorting money from the ignorant." 
The folldwing was stuck up three or four years ago in the churches of Ma- 
drid. 

' The sacred and royal bank of piety has relieved from purgatory, from its 
establishment in 1721, to November. 1726, 

1,030.395 souls, at an expense of 1,720.437 

11,402 do. from November, 1826, to November, 1827, 15,276 



1,041,797 



1,735,7132." 



The number of masses calculated to accomplish this pious work, was 553,921 ; 
consequently, each mass saved one soul and nine tenths ; and each soul cost 
1/. 6s. 9%d. or about $5 90. The newspapers, a few years since, mentioned a 
Spanish law-suit, in which the heirs of a rich man sued the Church fur the re- 
covery of moneys paid under the will of the deceased, to purchase, at the fair 
market price, twelve thousand masses for his soul ; whereas the priests, 
though they took the money, objected to the labour, and the pope, at their re- 
quest, abridged it, pronouncing that twelve masses should be as beneficial as 
twelve thousand. The counsel for the Church, in answer to this allegation of 
non-performance of contract, produced the pope's certificate, that the soul had 
been delivered hy the efficacy of those masses, and that value being thus re- 
ceived, there was no breach of contract. 

Ver. 15. The merchants, &c— Many of the images in this chapter seem 
taken from the Lamentation for Tyre, Ezek. chap, xxvii. In illustration "»f 



700 



REVELATION, XVIII. 



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u Lu.16.19, 
&c. 



v Is.23.14. 
wJe. 51.37. 



x Jos.7.3. 
Job 2. J 2. 
Kze.27 30 



y Je.51.48. 

i De.32.43. 
Lu.187,8 
c.19.2. 

a Je.51.64. 
b Je.25.10. 



c Je.7.34. 
16."J. 
33.11. 



d Is.23.8. 



e 2 Ki.9.22. 
Na.3.4. 



f Je.51.49. 



16 And saying, Alas, alas that great city, that was 
clothed u in fine linen, and purple, and scarlet, and 
decked with gold, and precious stones, and pearls ! 

17 For in one hour so great riches is come to nought. 
And every ship-master, and all the company in v ships, 
and sailors, and as many as trade by sea, stood afar 
off, 

18 And cried when they saw the smoke of her burn- 
ing, saying, What w city is like unto this great city ! 

19 And tney cast dust * on their heads, and cried, 
weeping and wailing, saying, Alas, alas that great city, 
wherein were made rich all that had ships in the sea 
by reason of her costliness ! for in one hour is she 
made desolate. 

20 Rejoice y over her, thou heaven, and ye holy apos- 
tles and prophets ; for God hath avenged z you on 
her. 

21 And a mighty angel took up a stone like a great 
millstone, and cast it into the sea, saying, Thus a with 
violence shall that great city Babylon be thrown down, 
and shall be found no more at all. 

22 And the voice of harpers, and musicians, and of 
pipers, and trumpeters, shall be heard no more at all 
in thee ; and no craftsman, of whatsoever craft he be, 
shall be found any more in thee ; and the sound of a 
millstone b shall be heard no more at all in thee ; 

23 And the light of a candle shall shine no more at 
all in thee ; and the voice of the c bridegroom and of 
the bride shall be heard no more at all in thee : for 
thy merchants d were the great men of the earth ; for 
by thy sorceries e were all nations deceived. 

24 And in her was found the blood of prophets, ar>d 
of saints, and of all that were slain f upon the earth. 



the imagery here employed, and which is evidently borrowed from the Old 
Testament prophecies respecting ancient Bahylon and Tyre, particularly the 
latter, Lowman thus remarks : — " As the destruction of Rome is here com- 
pared with that of Tyre, (Ezek. xxvii .,) we easily see how proper it was to 
describe the sins of Rome by figures taken from the sins of Tyre. The profit 
of trade created a commerce between that city, then the chief mart of the 
world, and all nations ; so that Tyre spread her luxury and superstition far and 
wide, with her trade. Rome, in like manner, corrupted distant and remote 
nations, by rewarding her votaries with considerable wealth, encouraging their 
ambition and luxury ; and thus, like Tyre of old, she made her corruptions 
general, and almost universal." 

Ver. 20. Rejoice over her, &c— Compare Jer. li. 47. &c. fit is peculiarly 
worthy of remark, lhat the apostles, who are idolatrously honoured at. Rome, 
and daily worsh pped, should be specially mentioned as rejoicing in her fall ; 
as if it. "avenged them" on her, for the dishonour cast on their characters, 
while it vindicated the glory of God.]— Bagster. 

Ver. 21. Thus with violence, &c— See Jer. li. 63, 64. [This was to repre- 
sent the violence of her fall, and that she should never rise again ; which is 
farther illustrated by varied emphatical expressions taken from the ancient 
prophets. But. Rome is still standing and flourishing, and honoured by many 
nations as the metropolis of the Christian world ; she still resounds with sing- 
ers and musicians ; she still excels in arts, which serve for pomp and luxury; 
she still abounds with candles, an 1 lamps, and torches, burning even by dny, 
as well <is by night ; and consequently thi-s prophecy has not been, but remains 
to be, fulfilled. \~Bagster. 

Ver. 23. The light of a candle.— Doddridge, " lamp." 

Ver. 2*. And of all that were slain.— Is not. this a strong hyperbole? Scarce- 
ly can it be so called ; for all the blood that had been shed under the persecu- 
tions of Jews and Pagans, as well as nominal Christians, is shed upon one 



Ic: 



REVELATION, XIX. 



CHAPTER XIX. 

1 God is praised in heaven for judging the great whore, and avenging the blood 
of his saints. 7 The marriage of the Lamb. 10 The angel wiil not be wci- 
shipped. 17 The fowls called to the great slaughter. 

A ND after these things I heard a great voice a of 
-"• much people in heaven, saying, b Alleluia; c Salva- 
tion, and glory, and honour, and power, unto the Lord 
our God : 

2 For d true and righteous are his judgments : for 
he hath judged the great whore, which did corrupt the 
earth with her fornication, and hath avenged e the 
blood of his servants at her hand. 

3 And again they said, Alleluia. And her smoke 
f rose up for ever and ever. 

4 And the four and twenty elders and the four beasts 
fell down and worshipped God that sat on the throne, 
saying, Amen; Alleluia. 

5 And a voice came out of the throne, saying, Praise 
s our God, all ye his servants, and ye that fear him, 
both small and great. 

6 And I heard as it were the voice of a great multi- 
tude, and as the voice of many waters, and as the voice 
of mighty thunderings, saying, Alleluia : for h the Lord 
God omnipotent reigneth. 

7 Let us be glad and rejoice, and give honour to him : 
for the marriage i of the Lamb is come, and his wife 
hath made herself j ready. 

8 And to her was granted that she should be arrayed 
k in fine linen, clean and 1 white : for the fine linen is 
the righteousness m of saints. 

9 And he saith unto me, Write, n Blessed are they 
which are called unto the marnage supper °of the 
Lamb. And he saith unto me, These p are the true 
sayings of God. 

10 And 91 fell at his feet to worship him. And he 
said unto me, See thou do it not : I am thy fellow- 
servant, and of thy brethren that have the testimony 
of Jesus : worship God: for the testimony of r Jesus 
is the spirit of prophecy. 



701 ! 
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CHAP. 19. 

a c.11.15. 

b 7er.3,4,6. , 

i 

c c.7. 10,12. j 
d c.16.7. 
e c.18.20. 

f Is.S4.10. 
c.18.9,18. 

g Ps.135.1. 

h Ps.97.1,12 

i Mat.25.10 

j Is.SU. 

k Is.61.10. 
c.3.4. 

1 or, bright. 

m Ps.132.9. 

n Lu.14.15. 

o c.3.20. 

p c.22.6. 

q c.22.8,9. 

r Ac, 10. 4b. 
lPe.1.10, 
11. 



and the same principle, and that decidedly a Popish one — the pretended ridit, 
of controlling consciences : it was found in Rome, the great manufactory and 
depot (if we may so speak) of persecution. To calculate the quantity .of this 
blood, we must write a martyrology. 

Chap. XIX. Ver. 1. Alleluia.- Heb. "Hallelujah." 

Vqr. 4. The four beasts— i. e. " living creatures," as before. 

Ver. 8. Clean and white.— Doddridge, "pure and resplendent." The 

righteousness.— Doddridge, " the righteous acts of the saints." He remarks, 

" So dikaiomata (the Greek word here used) evidently signifies though 

I make no doubt but it is with regard to the obedience and righteousness of 
the Son of God, that all our righteous acts are accepted before God." 

Ver. 9. Marriage supper.— The marriage of the Lamb being announced, a 
blessing is pronounced on all those who are invited to his mamage supper. 
This supper is by some commentators considered as the Millennium, but is 
by no means to be confined thereto. 

Ver. 10. See thou do it not. — The Rhemish translators sadly equivocate 
here, as supposing that the angel only forbade that supreme worship, ilatria,) 
which is peculiar to the Deity, and not the inferior worship which the church 
allows to saints and angels, but certainly without any authority from the 
Scriptures. Nor do the common people know any thing of this distinction. — 

See Fletcher's Lectures against the Roman Catholic Religion, Lect. vi. 

Thy fellow-servant. — Doddridge and Woodhouse, "A fellow-servant with 



702 



REVELATION, XIX. 




u Ps.45.3,4. 
Is. 11.4. 

vc.l.li. 

2 18. 

wCa.3.11. 
Is.62.3. 
Zec.9.16. 
He.2.9. 
c.6.2. 

x c.3.12. 

y Jn.1.1. 

z Mat.23.3. 
a c.1.16. 
b Ps.2.9. 

c Is.63.3. 

d c.17.14. 

p Eze.39.17 
..20. 



li And I saw heaven opened, and behold a white 
s horse ; and he that sat upon him was called <• Faith- 
ful and True, and in righteousness u he doth judge 
and make war. 

12 His v eyes were as a flame of fire, and on his head 
were many w crowns; and he had a name x written, 
that no man knew, but he himself. 

13 And he was clothed with a vesture dipped in blood : 
and his name is called The y Word of God. 

14 And the armies which were in heaven followed 
him upon white horses, clothed l in fine linen, white 
and clean. 

15 And out of his mouth a goeth a sharp sword, that 
with it he should smite the nations : and he shall rule 
them with a rod b of iron : and he c treadeth the wine- 
press of the fierceness and wrath of Almighty God. 

16 And he hath on his vesture and on his thigh a 
name written, dKING OF KINGS, AND LORD 
OF LORDS. 

17 And I saw an angel standing in the sun ; and he 
cried with a loud voice, saying to all the fowls that fly 
in the midst of heaven, e Come and gather yourselves 
together unto the supper of the great God ; 

thee and thy brethren, who keep (or hold) the testimony of Jesus." Testi- 
mony of Jesus is the spirit of prophecy. — Or, as Doddridge and Bishop 
Kurd invert the sentence, without any material change of sense — " The spirit 
of prophecy is the testimony of Jesus :" to bear witness to his glory, is the 
great object of prophets on earth, and of angels in heaven. , 

Ver. 11. Behold a white horse.— -This evidently refers to the same Conqueror 
introduced in chap. vi. 2. There he had a crown ; here he lias many crowns, 
implying that he had gained many victories. 

Ver. 12. Many crowns.— Greek, " diadems." 

Ver. 13. A vesture dipped in blood.— Compare Isa. lxiii. 1, &c. Name is 

called The Word of God.— -The conqueror here described is the Logos, or 
"Word of God. His name is Faithful and True, and who in righteousness 
alone maketh war. His eyes are described as before, (chap. i. 14, &c.,) " like 
a flame of fire," and upon his head were "many crowns," or diadems, ex- 
pressive of the honours he had already won. His vesture was> " dipped in 
blood," as expressive both of his sufferings and achievements ; and he was 
called the Logos, or " Word of God," which we suppose to be the name here 
intended, whereof it is said, " no man knew (it) but himself;" meaning, as 
we apprehend, that no one but himself could fully comprehend its mysterious 
import. 

Ver. 15. Rule them with a rod.— Another allusion to Ps. ii. 9, before re- 
peatedly referred to. 

Ver. 16. On his thigh— [That is, that part of the body near which the sword 
was suspended. It was the custom to place inscriptions on the thigh of 
statues ; as is evident from several remarkable figures which are still extant. 
These verses and context seem to predict the triumph of the Gospel, subse- 
quently to the fall of Rome, over the remains of the antichristian empire, the 
purifying of the visible church, the conversion of the Jews, the termination of 

Mohammedanism, and the bringing in of the Gentiles.]— Bagster. King of 

kings, dec— This title was often affected by the eastern despots. So Cyrus 
had engraved on his tombstone—" Here am I buried, Cyrus, King of Kings." 
Other Asiatic monarchs followed the example; and medals also of Parthian 
kings, of Tigranes, of Pharnaces, &c are found with the same title inscribed. 
Woodhouse. 

Ver. 17. An angel.— Greek, "one angel;" which Doddridge renders "a 
single angel." The supper of the great God— Can be none other, as we con- 
ceive, than " the battle of Armageddon," before spoken of The beast and 
the false prophet, with the frog-like spirits emitted from their mouths, went 
(as we have seen, chap. xvi. 14) on a mission through the earth, and have 
collected together all its kings and armies in hostility against the Lamb and 
his little company ; but instead of conquering, they become themselves food 
to the birds of prey. 



REVELATION, XX. 



703 



18 That ye may eat the flesh of kings, and the flesh 
of captains, and the flesh of mighty men, and the 
flesh of horses, and of them that sit on them, and the 
flesh of all men, both free and bond, both small and 
great. 

19 And I saw the beast, and the kings of the earth, 
and their armies, gathered together to make war 
f against him that sat on the horse, and against his 
army. 

20 And the beast 'was taken, and with him the false 
prophet, that wrought miracles before him, with which 
he deceived them that had received the mark of the 
beast, and them that worshipped his image. These 
both were cast alive into a h lake of fire burning with 
brimstone. 

21 And the remnant were slain with the sword » of 
him that sat upon the horse, which sword proceeded 
out of his mouth : and all the fowls J were filled with 
their flesh. 

CHAPTER XX. 

2 Satan bound for a thousand years. 6 The first resurrection : they blessed that 
have part therein. 7 Satan let loose again. 8 Gog "and Magog. 10 The 
devil cast into the lake of fire and brimstone. 12 The last and general resur- 
rection. 

A ND I saw an angel come down from heaven, ha- 
•£*• .ving the key a of the bottomless pit and a great 
chain in his hand. 

2 And he laid hold on the b dragon, that old serpent, 
which is the Devil, and Satan, and bound c him a 
thousand years, 



i 



A M cir. 

•11U0. 

A. D. cir. 

96. 



f c. 16.14,16. 



g c. 16. 13,14 



h Da.7.1l. 
c.20. 10. 



i c.1.16. 
ver. 15. 



j ver. 17 18. 



CHAP. 20. 



a c.1.18. 
9.1. 



b c.12.9. 



c 2Pe.2.4. 
Jude 6. 



Ver. 18. That ye may eat the flesh of kings, &c. — This is an evident imi- 
tation of Exekiel xxxix. 17. Forbes (author of the " Oriental Memoirs") 
states, as an illustration of this passage—" that during the night after a san- 
guinary battle in India, hyenas, jackajls, and wild beasts of various kinds, 
prowled over the field with a horrid noise ; and the next morning a multitude 
of vultures, kites, and birds of prey, were seen asserting their claims to a share 
of the dead." Orient. Mem. 

Ver. 20. False prophet.— 'By the false prophet" is evidently meant the 
second beast, described in chap. xiii. ; and, more immediately considered as 
the great Antichrist of St. John ; and whose character seems perfectly to cor- 
respond with the " man of sin," or grand apostacy, described by St. Paul in 
2Thess. chap. ii. The most striking points of similitude are, that both as- 
sumed the prophetic office, and worked false miracles, and lying wonders ; 
and both presided in the church of God. Of " the Man of sin," this is ex- 
pressly stated; and of the other it is strongly implied, in his having "the 
horns of a lamb," which marks his ecclesiastical character ; and in the voice 
with which he spake, being that of the dragon, we have a plain indication 

of the authority which he assumed. These both were cast alive. — This 

marks a most exemplary punishment, as Lowman observes : they were not 
slain, and their carcasses burnt ; but they were burnt alive, and were so to 
continue tormented for ever and ever. Chap. xx. 10. 

Chap. XX. Ver. 1. The bottomless pit.— See note on chap. ix. 1. 

Ver. 2. Laid hold on the dragon. — [This appears to be an emblematical re- 
presentation of tlie restraints that would be laid on Satan, and the consequent 
reign of piety, peace, and righteousness on the earth. Multitudes will then 
be raised up, as if animated with the souls of the martyrs, and live and reign 
on earth in victory, honour, holiness, and joy ; but " the rest of the dead will 
not live till the thousand years be ended" — they will have no successors of the 

same persecuting spirit till Satan is loosed after the Millennium.] — Bagster. 

A thousand years. — All sober commentators take this literally ; the hypothe- 
sis which makes these 360j000 years, (a day for a year,) we think most extra- 
vagant, and unwarranted by analogy. Fuller commenced the prophecies of 
this book from the time of Pentecost, A D. 33, and using the number of the 
beast. 666, chronologically, (in which we are by no means confident,) it will 



704 



REVELATION, XX. 



.V. M. cir 

4100. 

A O. cir. 

96. 

d Da.6.17. 



e Da. 7.9. 
22.27. 
Lu.22.30. 

f lCo.6.2,3 

g c.6.9. 

h c.5.10. 

i c.S.11 

21.8. 



i Is.61.6. 
c.1.6. 



k Eze.33.2. 
39.1. 

1 c.16.14. 

m Is. 8. 8. 
Eze.38.9, 
16. 



3 And cast him into the bottomless pit, and shut him 
up. and set a seal <i upon him, that he should deceive 
the nations no more, till the thousand years should 
be fulfilled: and after that he must be loosed a little 
season*. 

4 And I saw e thrones, and they sat upon them, and 
f judgment was given unto them : and I saw the S souls 
of them that were beheaded for the witness of Jesus, 
and for the word of God, and which had not worship- 
ped the beast, neither his image, neither had received 
his mark upon their foreheads, or in their hands ; arid 
they lived and reigned h with Christ a thousand years. 

5 But the rest of the dead lived not again until the 
thousand years were finished. This is the first re- 
surrection. 

6 Blessed and holy is he that hath part in the first 
resurrection : on such the second death i hath no 
power, but they shall be priests J of God and of Christ, 
and shall reign with him a thousand years. 

7 And when the thousand years are expired, Satan 
shall be loosed out of his prison, 

8 And shall go out to deceive the nations which are 
in the four quarters of the earth, k Gog and Magog, 
to i gather them together to battle : the number of 
whom is as the sand of the sea. 

9 And m they went up on the breadth of the earth, 

bring us very nearly to the close of the seventh century. From this time, date 
the 1260 years above mentioned, and they will bring us to about A. D. 1960, 
leaving 40 years from the fall of Popery, to prepare for the gradual introduction 
of the Millennium. This great event the best expositors, ancient and modern, 
commence with the seventh chiliad (or 1000 years) from the creation, which 
ancient traditions, both Jewish and Christian, consider as the great sabbath 
of the world. 

Ver. 4. J saio thrones, and they sat upon them — i. e. the souls of the mar- 
tyrs, &c. Which had not zuorshipped the beast, neither his image, fee- 
Compare chap. xiii. 12, 15. 

Ver. 5. First resurrection. — The great question is, whether this resurrec- 
tion should be literally or figuratively understood? "We are of opinion, that 
the personal reign of Christ on the earth for one thousand years is not meant 
here. 

Ver. 6. They shall be priests.— See chap. i. 6— lft; also 1 Peter ii. 9. 

Ver. 7. Satan shall be loosed. — Satan once more loosed from his prison, 
will employ all his emissaries (as under the sixth vial) to gather together (as 
it were) "the whole world" from all quarters, to besiege the camp of the 
saints and the beloved city, by which is generally understood Jerusalem, re- 
built and enlarged to accommodate the Hebrew nation on their return. The 
invaders are neither the followers of the beast, nor the false prophet, for they 
are consigned to their own place ; but, probably, a host of infidel philosophers, 
such as are described by Peter, (2 Epis. iii. 4,) and by Jude, (ver. 18, 19.) This 
is properly the reign of infidelity, and Satan is their king. But he also is taken, 
as the beast and false prophet had been before, and east into the same lake of 
burning. Now is the triumph of Christ, and the defeat of Satan, complete 
and final. 

Ver. 8. Four quarters — i. e. the cardinal points of the compass. Gog 

and Magog.— Those who date the conversion and return of the Jews within 
this period, consider this as an attack upon them by the Tartars. [Gog and 
Magog seem to have been anciently the name of the northern nations of Eu- 
rope and Asia, as the Scythians have been since, and Tartars are at present. , 
hut this seems to refer to a different nation from that mentioned by Ezekiel, 
which v:as to come exclusively from "the north quarters," while this comes 
from "the four quarters of the earth ;" and the events in Ezekiel's prophecy 
relate to the times previous to the Millennium, while this refers to the trans- 
actions subsequent to that period.]— Berber. 

Ver. 9i Went up on the breadth.— This seems to us to imply a globular, form. 



i 



If 

I 



REVELATION, XXI. 



705 



and compassed the camp of the saints about, and the 
beloved city : and fire came down from God out of 
heaven, and devoured them. 

10 And the devil that deceived them was cast into 
the lake n of fire and brimstone, where the beast and 
the false prophet are, and shall be tormented day and 
night for ever and ever. 

11 And I saw a great white throne, and him that sat 
on it, from whose face the ° earth and the heaven fled 
away ; and there was found no place for them. 

12 And I saw the dead, small and great, stand before 
God ; and the books P were opened : and another 
book 3 was opened, which is the book of life : and the 
dead were judged out of those things which were 
written in the books, according r to their works. 

13 And the sea gave up the dead which were in it ; 
and death and s hell delivered up the dead which were 
in them : and they were judged every man according 
to their works. 

14 And t death and hell were cast into the lake of 
fire. This is the second death. 

15 And whosoever was not found written in the book 
of life was cast into the lake of u fire. 

CHAPTER XXI. 

1 A new heaven and anew earth. 10 The heavenly Jerusalem, with a full de- 
scription thereof. 23 She needeth no sun. the glory of God is her light. 
24 The kings of the earth bring their riches unto her. 

A ND I saw a new a heaven and a new earth : for 
-^*- the first heaven and the first earth were passed 
away ; and there was no more sea. 



A. M. cir. 

4100. 

A. D. cir. 

96. 

n c. 19.20. 



o 2Pe.3.10, 
12. 



p Da.7.10. 



q Da. 12.1. 
c.21.27. 



r Je.32.19. 
Mat. 16.27 

s or, the 
grave. 

t Ho.13.14. 
1 Co- 15. 
26,54. 

u Mat25.41 



CHAP. 21. 

a Is.65.17.. 
19. 

66.22. 
2Pe.3.13. 



iccu&io, Liiuugu in iiu case can any uegreeoi merit ue uumiuuu, j 
nish the scale of measurement, if we may so speak, by which 
will be adjusted, as respects their diligence and fidelity. " To 1 



of the earth, and to represent persons as rising from the under hemisphere on 

every side. And fire came doio?i, &c— This is an evident allusion to the 

destruction of Sodom and Gomorrah, Gen. xix. 24, 25. 

Ver. 10. Where the beast and the false prophet are.— See chap. xix. 20. 

Ver. ll. A great lohite throne.— Compare Dan. vii. 9. 

Ver. 12. Bead, small and great— That is, of every rank and class, must 
appear before him as their judge. It is observable that we have here no de- 
scription of the process of the resurrection — such as poets and painters have 
sometimes injudiciously attempted. The Judge appears, and the dead— just and 

unjust — stand instantaneously before his bar. According to their loorks. — 

Applied to mankind in general, this implies a judgment proportioned to their 
sins, and to the circumstances under which they are placed. Applied to be- 
lievers, though in no case can any degree of merit be admitted, yet does itfur- 

their rewards 
them who, by 
patient continuance in well-doinsr, seek for glory, and honour, and immortal 
ity, [he will give] eternal life." (Rom. ii. 7.) 

Ver. 14. Death and hell were cast, &c. — That death and the grave (or in- 
visible world) gave up their dead, we can easily understand ; but what is 
meant by " death and hell," or the grave, or invisible world, being " cast into 
the lake of fire," is not so clear. We apprehend, with Mr. Lowman, tr.ut it 
is designed to intimate that ftiere will be in future no intermediate state, no 
death, no grave— the whole human race will in future be found in heaven or 
hell, in eternal life or everlasting misery'! — Awful thought! how important is 
it to secure a place for our names in the Lamb's book of life ! 

Chap. XXI. Ver. l. A new heaven, &c— [As this immediately succeeds the 
account of the last judgment, it must refer exclusively to the heavenly state : 
" the new heaven and the new earth" and " the new Jerusalem" being em- 
blematical of the glory and happiness which will be the portion of the good 

Xor ever.}— Bagster. No more sea.— This may metaphorically intend, that 

whereas the beasts, both of Daniel and St.. John, rose out ofthat state of trou- 
ble and commotion which is represented by the sea, the cause shall be now 
done away for ever. If taken literally, it may intend, that the whole globe 
will be rendered habitable. 



.J 



ft 



706 



REVELATION, XXI. 



1 



A. M. cir. 

4100 

A. D. cir. 

96. 



i> Is 52 1. 
He. 11.10. 
1122. 

c Is.51.5. 

d Ps.45.9.. 
14. 

,| e 2 Co. 6. 16. 

f Zec.8.8. 

g Is. 2-5.8. 
c.7.17. 

h 1 Co. 15. 
26,54. 

i Is. 35. 10. 

j c 16.17. 

k c.1.8. 
22.13. 

1 is. 55.1. 
Ju.4.10, 
14. 
7.37. 
c.22.17. 

m or, these. 

n Ln.12.4.. 
9. 

o 1 Ju.5.4, 
10. 

p 1 Co.6.9, 
10. 

q 1 Jn.3.15. 
r He. 13.4. 

8 Mul.3.5. 

t 1 Co. 10. 
520,21, 

u Pr.19.5,9. 

c.22.15. 

v c. 15. 1,6,7. 
w c.19.7. 
x Kze. 40,45. 
y Is. 00.1,2. 



z Eze.48.31, 
34. 

a Kp.2.20. 



2 And I John saw the holy b city, new Jerusalem, 
coming down from God out of heaven, prepared as a 
c bride d adorned for her husband. 

3 And I heard a great voice out of heaven saying, 
Behold, the e tabernacle of God is with men, and he 
will dwell with them, and they shall be his people, 
f and God himself shall be with them, and be their 
God. 

4 And God shall wipe away all s tears from their eyes ; 
and there shall be no more h death, neither i sorrow, 
nor crying, neither shall there be any more pain : for 
the former things are passed away. 

5 And he that sat upon the throne said, Behold, I 
make all things new. And he said unto me, Write : 
for these words are true and faithful. 

6 And he said unto me, It is jdone. k I am Alpha 
and Omega, the beginning and the end. I will give 
unto him that is i athirst of the fountain of the water 
of life freely. 

7 He that overcometh shall inherit m all things; and 
I will be his God, and he shall be my son. 

8 But the "fearful, and °unbelieving, and the p abomi- 
nable, and ^ murderers, and r whoremongers, and s sor- 
cerers, and t idolaters, and all "liars, shall have their 
part in the lake which burneth with fire and brim- 
stone : which is the second death. 

9 And there came unto me one of the seven v angels 
v/hich had the seven vials full of the seven last plagues, 
and talked with me, saying, Come hither, I will show 
thee the bride, the Lamb's w wife. 

10 And he carried me away in the spirit to a great 
and high mountain, and showed me that great x city, 
the holy Jerusalem, descending out of heaven from 
God, 

11 Having the glory y of God : and her light was like 
unto a stone most precious, even like a jasper stone, 
clear as crystal ; 

12 And had a wall great and high, and had twelve 
z gates, and at the gates twelve angels, and names 
written thereon, which are the names of the twelve 
tribes of the children of Israel : 

13 On the east three gates; on the north three gates ; 
on the south three gates ; and on the west three gates. 

14 And the wall of the city had twelve foundations, 
and a in them the names of the twelve apostles of the 
Lamx 






Ver 6. I am Alpha and Omega, &c— See note on Rev. i. It, 

Ver. 8. The fearful and unbelieving. — Woodhouse, "The cowardly a i. J 
the faithless." Lowman, " The cowardly and distrust fill." 

Ver. 10. That great city — ['The interchange of emblems from " the hri le. 
the Lamb's wife," to " that great city, the holy Jerusalem," shows thid we 
should only take in general ideas of them, and not enter minutely into j ar- 
ticular* ; and that our complex view of sueh subjects must be deduced fiom 
the whole of them compared together.} — Bagster. 

Ver. 14. Twelve foundations.— The ancients built their walls with altemite 
layers of brick and stone, here improperly ^>erhaps) rendered foundations;.— 
But instead of this wall being built with alternate layers of brick and common 
stone, it is built with, layers of various precious stones, which tendered even 
the foundation* inconceivably beautiful and splendid.- -Orient. Oust. No 1400. 



REVELATION, XXI. 



707 



A. M. cir. 

4100. 

A. D. cir. 

96. 



b E«-.40.S. 
Zee 2.1. 

dl.i. 



c Is.54.ll. 



d Is.60.19, 
20. 
c.22.5. 



15 And he that talked with me had a golden reed & to 
measure the city, and the gates thereof, and the wali 
thereof. 

16 And the city lieth foursquare, and the length is as 
large as the breadth : and he measured the city with 
the reed, twelve thousand furlongs. The length and 
the breadth and the height of it are equal. 

1? And he measured the wali thereof, a hundred and 
forty and four cubits, a-ccording to the measure of a 
man, that is, of the angel. 

18 And the building of the wall of it was of jasper : 
and the city was pure gold, like unto clear glass. 

19 And the foundations c of the wall of the city were 
garnished with all manner of precious stones. The 
first foundation was jasper; the second, sapphire; the 
third, a chalcedony ; the fourth, an emerald ; 

20 The fifth, sardonyx; the sixth, sardius; the se- 
venth, chrysolite; theeighth, beryl; the ninth, a topaz; 
the tenth, a chrysoprasus ; the eleventh, a jacinth; the 
twelfth, an amethyst. 

21 And the twelve gates were twelve pearls ; every 
several gate was of one pearl : and the street of the 
city was pure gold, as it were transparent glass. 

22 And I saw no temple therein : for the Lord God 
Almighty and the Lamb are the temple of it. 

23 And the city had no need of the <* sun, neither of| 

■ — ; r 

Ver. 16. The city lieth four-square —Woodhouse, "quadrangular;" i e. 

having four equal sides. Twelve thousand furlongs— \. e. says Mr. Low* 

man, 1500 miles in compass, each side being 375 miles long. The length, 

and the breadth, and the height equal — Mr. Lowrnan explains this, not as 
forming an exact cube, but as having all the parts in a due proportion ; or as 
being of a uniform height. [The square form of this city probably denotes its 
stability ; while its vast dimensions, being 1500 miles on each side, is emble- 
matical of magnificence, and of its capability of containing ail the multitude 
of inhabitants which should ever enter it, however immense or innumerable.] 
— Bagster. 

Ver. 19. Garnished with all manner of precious stones.— Compare Isa. 
liv. 11, 12; on which Bishop Loioth pertinently observes, "These seem to be 
general images, to express beauty, magnificence, purity, strength, and solidity, 
agreeably to the ideas of Eastern nations ; and to have never been intended 
to be strictly scrutinized, or minutely and particularly explained, as if each of 

them had some moral and precise meaning." Chalcedony. — [Chalcedony is 

a species of quartz, semi-pellucid, of a whitish, bluish, smoky-gray, or yellow 
and red colour, and is 2| times heavier than water.] — Bagster. 

Ver. 20. Sardonyx.— {Sardonyx, as well as onyx, is a kind of chalcedony, 

generally marked with alternate stripes of white and black. Sardius.— The 

Sardius, or Sardine stone, is a precious stone of a blood-red colour. 

Chrysolite.— The chrysolite or gold-stone, now called the Oriental topaz, is 
of a dusky green, with a cast of yellow, and is very beautiful. Chryso- 
prasus.— The chrysoprasus, which Pliny reckons among the beryls, is gene- 
rally considered a kind of Chalcedony, and is an extremely hard stone, of a 
clear and delicate apple-green colour.—; — Jacinth. — The jacinth, hyacinth, or 
ligure, is a dark orange- red variety of jargoon.] — Bagster. 

Ver. 21. Every several gate— [This may denote, that every thing will be 
superlatively glorious beyond all comparison with any thing ever seen on earth.] 

—Bagster. The street of the city.—" This seems well understood by Gro- 

tius, (says Mr. Loioman,) of the Forum, or place of public assembly, which 
is described as paved either with squares of gold and chrystals, cr with chrys- 
tal squares set in gold borders ; than which imagination can conceive nothing 
more rich and magnificent." 

Ver. 22. No temple.—" There being no temple, nor sun, nor moon, (says 
Mr. Fuller,) denotes that there will be no need of those means of giace which 
we now attend upon ; what we now receive mediately, we shall then receive 
immediately." 






708 



REVELATION, XXII. 



—\\ 



A M. cir. 

4100. 

A. D. cir. 

96. 



Jn.1.4. 

Is. 60.3.. 

11. 

GG.10..12. 

Ps.72.ll. 

Zee. 14.7. 

Ia.35.ft 

52. 1. 

60.21. 

Joel 3. 17. 

Mat. 13. . 

41. 

1 Co.6.9, 

10. 

Ga.5.19.. 

21. 

Ep.5.5. 

He. 12. 14. 

c.13.8. 



CHAP. 22. 

a Eze.47.1, 

12. 
b c.21.21. 

c c.2.7. 

d Zee. 14. 11 

e Eze.48.35 

f c.7.15. 

g Mat.5.8. 

Jn. 12.26. 

17.24. 

1 Co. 13. 12 

1 Jn.3.2. 
h c.3.12. 
i c.21.23,25 



the moon, to shine in it : for the glory of God did 
lighten it, and the Lamb is the light e thereof. 

24 And the nations f of them which are saved shall 
walk in the light of it: and the kings °of the earth 
do bring their glory and honour into it. 

25 And the gates of it shall not be shut at all by day : 
for h there shall be no night there. 

26 And they shall bring the glory and honour oi the j 
nations into it. 

27 And i there shall in no wise enter into it any thing 
that defileth, neither whatsoever worketh abomina- 
tion, or maketh a lie : but they which are written in 
the Lamb's book J of life. 

CHAPTER XXII. 

1 The river of the water of life. 2 The tree of life. 5 The light of the ciiy of ' 
God is himself. 9 The angel will not be worshipped. 18 Notlii.g may bv. | 
addftd to the word of God, nor taken therefrom. 

AND he showed me a pure river of water of life, i 
clear as crystal, proceeding out of the throne of 
God ana" of the Lamb. 

2 In a the midst of the street b of it, and on either 
side of the river, was there the tree c of life, which bare 
twelve manner of fruits, and yielded her fruit eve- 
ry month: and ine leaves of the tree were for the 
healing of the nations. 

3 And there d shall be no more curse : but the throne 
of e God and of the Lamb shall be in it ; and his ser- 
vants f shall serve him : 

4 And o they shall see his face ; and his name h shall 
be in their foreheads. 

5 And i there shall be no night there ; and they need 
no candle, neither light of the sun ; for the Lord God 



Ver. 23. The glory of God did lighten it— Not only Mr Fleming, and 
other Millenarians, explain this of the shechinah or cloud of glory, which led 
the Israelites through the Red sea, and in their subsequent journeys, (Exod. xiv. 
20, 24, &c. ;) but even Lotoman and Doddridge give this explication : and 
let no philosopher sneer at it, since Dr. Herschell thinks that he has discovered 
our sun to he an opaque body, enlightened by a phosphoric atmosphere. 

Ver. 24. Kirigs of ike earth do bring their glory and honour into it— That 
is, says Doddridge, " If you were to conceive all the monarchs upon earth 
uniting all their treasures to adorn one single place, they would produce no- 
thing comparable to what I then saw." Compare Isa. Ix. 3. 

Chap. XXII. Ver. l. A pure river of ivater of life.— Mr. Fuller remarks, 
" There is doubtless an allusion in these verses to Ezek. xlvii. 1—12. Both 
Ezekiel and John make mention of a city — of a river— of trees growing upon 
the banks of it— and of the fruit thereof being for meat, and the leaf for me- 
dicine. Ezekiel's waters flowed from the temple near the altar ; those of John 
out of " the throne of God and the Lamb." The city is doubtless the same 
in both ; but 1 conceive, at different times. Ezekiel's city had a temple ; hut 
that of John, as we have seen, had no temple, for the Lord God Almighty and 
the Lamb are the temple of it. The first, therefore, describes the church in 
her latter-day glory ; the last, in a state of perfection ; and which answers to 
the promise in chap. ii. 7. 

Ver. 2. The tree of life.— [Rather, the definite article not being in the origi- 
nal, " a tree of life ;" for there were three trees ; one in the street, and one on 

each side of the river.] — Bagster. For the healing of the nations. — This 

seems to imply that the inhabitants will be still subject to disease, which, we 
apprehend, was not intended. The original word signifies to serve, as well as 
to heal; and the writer begs leave to suggest, that the passage might be ren- 
dered, for the service of the nations, without restraining it to healing ; or, as 
Wesley explains it. " for the continuing of their health, not the restoring it, 
for no sickness is there." 



Vei . 5. And they need no candle 
terally rendered, for ages of 



Doddridge, " lamp." This may be li- 
ages of ages :" and some have strenuously argued 



REVELATION, XXII. 



roo 



giveth them J light : and they shall reign k for ever 
and ever. 

6 And he said unto me, These sayings are faithful 
and true : and the Lord God of the holy prophets sent 
l his angel to show unto his servants the things which 
must shortly be done. 

7 Behold, I come ni quickly : blessed is he that keep- 
eth the sayings of the prophecy of this* book. 

8 And I John saw these things, and heard them. And 
when I had heard and seen, I fell down to worship be- 
fore the feet of the angel which showed me these things. 

9 Then saith he unto me, See thou do it not : for I am 
thy fellow-servant, and of thy brethren the prophets, 
and of them which keep the sayings of this book : 
worship God. 

10 And he saith unto me, Seal not n the sayings of the 
prophecy of this book : for the time is at hand. 

11 He ° that is unjust, let him be unjust still : and 
he which is filthy, let him be filthy still : and he that 
is p righteous, let him be righteous still : and he that is 
holy, let hirn be holy still. 

12 And, behold, I come ^ quickly ; and my reward 
is with me, to give every man according r as his work 
shall be. 

13 I s am Alpha and Omega, the beginning and the 
end, the first and the last. 

14 Blessed * are they that do his commandments, 
that they may have right to the tree of life, and may 
enter in through the gates into the city. 

15 For without u are v dogs, and sorcerers, and whore- 
mongers, and murderers, and idolaters, and whoso- 
ever loveth and maketh a lie. 

16 I Jesus have sent mine angel to testify unto you 
these things in the churches. \ am the w root and the 
offspring of David, and the bright and morning star. 



A- M. cir. 

4100. 

A. D. cir. 

96. 



j Ps.36.9. 

k Tio.l . 

1 &1.1 

m ver. 10,12, 
20. 

n Da.8.26. 



o Pr.1.24.. 
33. 

Ec.Ll.3. 
Mat.25. 
10. 
2 Ti.3.13. 

p Pr.4.18. 
Mat.5.6. 

q Zep.1.14. 



r c.20.12. 
s Is.44.6. 



t Lu.12.37, 
33. 



u c.21.8,27. 
v Phi.3.2, 
w c.5.5. 



from hence, against the eternity of misery inflicted on the finally impenitent. 
For " ages of ages," say they, means only for a long period. God forbid we 
should take pleasure in such a painful subject ! But have those persons con- 
sidered, that while they are comforting the wicked, they are distressing the 
pious and the just ? If there niay be an end to the punishment of sinners, why 
not to the happiness of good men? The duration of both is expressed in the 
same terms, and God forbid we should comfort the former to distress the latter. 

Ver. 6. And he said. — Doubtless the angel who had been instructing St. 

John in the preceding visions. These sayings.— Compare chap. xix. 9; 

xxi. 5. 

Ver. 7. Behold, I come. — Perhaps the words, " He said." or " saying," 
should be supplied between the verses. Archbp. Netocome supplies, "saith 
Jesus ;" Behold, Tsaith Jesus] I come quickly. 

Ver. 8. I fell down.— It is difficult to account for the apostle attempting to 
worship the angel a second time ; but Mr. Fuller thinks it was the same in- 
cident a second time related. The reproof is the same, and does not charge 
him with a repetition of his fault. To this inclines also Archdeacon Wood- 
house. 

Ver. 10. Seal not the saying's.— The contrary of what was said to him, 
chap. x. 4. Comp. chap. i. 11. 

Ver. 12. Behold, I come quickly.— Here again the angel speaks in the name 
of Christ. See also ver. 19. 

Ver. 13. I am Alpha, &c— Compare chap. i. 8, 11 ; xxi. 6. 

Ver. 15. Without are dogs.— Dogs in the East are generally left to range 
the streets at large, except they are wanted to guard any particular premises, 
and then they are chained up outside the door they are to guard. See note on 
Phil. iii. 2. 

— ^_ , = 



(r 



710 



REVELATION, XXII. 



A. M. cii. 

4100. 

A- D. cir. 

96. 



x c.21.2,9. 

y Is.2.5. 

i c.21.6. 

a Pr.30.6. 

b c.3.5. 

t. or, from 
the tree. 

d ver.7,12. 

e He.9.28. 
Is. 25. 9. 

f 2Tb.3.18 



17 And the Spirit and the bride x say, yCome. And 
let him that heareth say, Come. And z let him that is 
athirst come. And whosoever will, let him take the 
water of life freely. 

18 For I testify unto every man that heareth the 
words of the prophecy of this book, If any man shall 
add a unto these things, God shall add unto him the 
plagues that are written in this book : 

19 And if any man shall take away from the words 
of the book of this prophecy, God shall take away i> his 
part c out of the book of life, and out of the holy 
city, audi from the things which are written in this 
book. 

20 He which testifieth these things saith, Surely 
d I come quickly ; Amen. e Even so, come, Lord Je- 
sus. 

21 The f grace of our Lord Jesus Christ be with you 
all. Amen. 



.Ver. i7 P Water of life freely.— It is delightful to notice that the revelation 
of God closes with a free, full, and unlimited offer of salvation, in which the 
Holy Spirit and the church unite, whilst all are charged to circulate the joyous 
news of free and full salvation. See note on Mark ii. 7. 

Ver. 19. His part out of the book of life— Margin, " From the tree of life." 
So read some copies ; hut compare chap. iii. 5. 

CONCLUDING REMARKS ON REVELATION. 

[Concerning the Revelation, Dr. Priestley (no mean judge of Biblical 
subjects, where his own peculiar creed was not concerned) nas declared, " I 
think it impossible for any intelligent and candid person to peruse this Book 
without being struck, in the most forcible manner, with the peculiar dignity 
and sublimity of its composition, superior to that of any other writing what- 
ever ; so as to be convinced, that, considering the age in which it appeared, 
none but a person divinely inspired could have written it. These prophecies 
are also written in such a manner as to satisfy us that the events announced 
to us were really foreseen ; being described in such a manner as no person, 
writing without that knowledge, could have done. This requires such a mix- 
ture of clearness and obscurity, as has never yet been imitated by any forgers 
of prophecy whatever. Forgeries, written of course after the events, have 
always been too plain. It is only in the Scriptures, and especially in the 
Book of Daniel, and this of the Revelation, that we find this happy mixture 
of clearness and obscurity in the accounts of future events." The obscurity 
of this prophecy, which has been urged against its genuineness, neces- 
sarily results from the highly figurative and symbolical language in which 
it is delivered, and is, in fact, a strong internal proof of its authenticity 
and divine original : " For it is a part of this prophecy," as Sir Isaac Newton 
justly remarks, " that it should not be understood before the last age of the 
world ; and therefore it makes for the credit of the prophecy that it is not 
yet understood. The folly of interpreters has been, to foretell times and 
things by this prophecy, as if God designed to make them prophets. By this 
rashness, they have not only exposed themselves, but brought the prophecy 
also into contempt. The design of God was much otherwise. He gave this, 
and the prophecies of the Old Testament, not to gratify men's curiosities by 
enabling them to foreknow things, but that, after that they were fulfilled, they 
might be interpreted by the event ; and his own Providence, not the interpret- 
ers, be then manifested thereby to the world. For the event of things, pre- 
dicted many ages before, will then be a convincing argument that the world 
is governed by Providence. For as the few and obscure prophecies concerning 
Christ's first coming were for setting up the Christian religion , which all nations 
have since corrupted : so the many and clear prophecies concerning the 
things to be done at Christ's second coming, are not only for predicting, but 
also for effecting a recovery and re-establishment of the long-lost truth, and set- 
ting up a kingdom wherein dwells righteousness. The event will prove the Apo- 
calypse ; ami this prophecy, thus proved and understood, will open the old pro- 
phets ; and all together will make known the true religion, and establish it. 
There is already so much of the prophecy fulfilled, that as many as will take 
pains in this study, may see sufficient instances of God's promise ; but then the 



REVELATION. 711 



signal revolutions predicted by all the holy prophets, will at once both turn men's 
eyes upon considering the predictions, and plainly interpret them. Till then we 
) must content ourselves with interpreting what hath been already fulfilled." 
And, as Weston observes, " if we were in possession of a complete and parti- 
cular history of Asia, not Only of great events, without person or place, names 
or dates, but of the exactest biography, geography, topography, and chronolo- 
gy, we might, perhaps, still be able to explain and appropriate more circum- 
stances recorded in the Revelation, under the emperors of the East and the 
West, and in Arabia, Persia, Tartary, and Asia, the seat of the most impor- 
tant revolutions with which the history of Christianity has ever been inter- 
woven and closely connected." History is the great interpreter oi prophecy. 
"Prophecy is, as I may say," observes Neioton, "history anticipated and 
contracted ; history is prophecy accomplished and dilated ; and the prophecies 
of Scripture contain the fate of the most considerable nations, and the sub- 
stance of the most memorable transactions in the world, from the earliest to 
the latest times. Daniel and St. John, with regard to those latter times, are 
more copious and particular than the other prophets. They exhibit a series 
and succession of the most important events, from the first of the four great 
empires to the consummation of all things. Their prophecies may really be 
said to be a summary of the history of the world ; and the history of the world 

is the best comment upon their prophecies and the more you know of 

ancient and modern times, and the farther you search into the truth of history, 
the more you will be satisfied of the truth of prophecy." The Revelation was 
designed to supply the placf* of that continued succession of prophets, which 
demonstrated the continued providence of God to the patriarchal and Jewish 
churches. " The majority of commentators on the Apocalypse," says Toivn- 
send, " generally acted on these principles of interpretation. They discover 
in this Book certain predictions of events which were fulfilled soon after they 
were announced ; they trace in the history of later years various coincidences, 
which so fully agree with various parts of the Apocalypse, that they are justly 
entitled to consider them as the fulfilment of its prophecies ; and, by thus 
tracing the one God of Revelation through the clouds of the dark ages, through 
the storms of revolutions and wars, through the mighty convulsions which, at 
various periods, have agitated the world, their interpretations, even when 
they are most contradictory, when they venture to speculate concerning the 
future, are founded on so much undoubted truth, that they have materially 
confirmed the wavering faith of thousands. Clouds and darkness must cover 
the brightness of the throne of God, till it shall please him to enable us to 
bear the brighter beams of his glory. In the meantime, we trace his footsteps 
in the sea of the Gentile world, his path in the mighty waters of the ambitious 
and clashing passions of man. We rejoice to anticipate the day when the 
bondage of Rome, which would perpetuate the intellectual and spiritual sla- 
very of man, shall be overthrown, and the day-spring of united knowledge 
awd holiness bless the world."]— Bagster. 



GEOGRAPHICAL INDEX 

OF THE 
PRINCIPAL PLACES MENTIONED IN THE NEW TESTAMENT. 



Note. — References, in some instances, will be found to texts in the Old TestameK, where 

the name of the place is also mentioned. 



A. 

Abilene, the tetrarchy of Lysanias, of which Abila was the capital. Lu. 3. 1. 

Aceldama, the field of blood ; a certain field without the south wall of Je- 
rusalem. Compare Matt. 27. 7, 10 ; Acts 1. 19. 

Achaia Proper, was a province in the south of Greece, of which Corinth 
was the capital, running westward along the bay of Corinth ; but the term 
Achaia is often used to include the whole of Greece. Acts 18. 12, 27 ; Rom. 
15. 26 ; 16. 5 ; 1 Cor. 16. 15 ; 2 Cor. 9. 2 ; 11. 10 ; 1 Thess. 1. 7, 8. 

Adramyttium, a maritime city of Mysia, in Asia Minor, opposite the island 
of Lesbos. Acts 27. 2. 



■S 



I I 



GEOGRAPHICAL INDEX. 



Adrift,, a city of Italy, which gives its name to the Gulf of Venice, or Adria- 
tic Sea. It was formerly given to the whole of the Mediterranean. Acts 27. 27. 

Alexandria, acity of Egypt, built by Alexander the Great, an I marie the 
capital of the kingdom under the Ptolemies, situated near the western branch 
of the Nile, where it flows into the Mediterranean: Jews from it persecuted 
Stephen. Acts 6. 9. Apollos was a native of it. Acts IS. 24. In a ship belong- 
ing to it Paul sailed for Rome. Acts 27. 6. 

Amphipolis, a city of Turkey in Europe, formerly the capital of Macedonia, 
situated on the river Strymon, which nearly surrounded it, from which it 
took its name. Acts 17. 1. 

Antioch, a city on the banks of the Orontes, the metropolis of Syria, and, 
according to Josephus, the third city of the Roman Empire. Acts 11. 20, 26. 

Antioch, in Pisidia. Acts 13. 14. There were several other cities of this 
name not mentioned in Scripture. 

Antipatris, a city in the road from Jerusalem to Cesarea, and 17 miles 
from Joppa, according to Josephus. Acts 23. 31. 

Appii forum, "The forum built by Appius," the Consul. It was situated 
on the great road constructed by Appius, and therefore called " the Appian 
wiy," in the south-west of Italy, about 50 miles south of Rome. Some are 
of the opinion that it was a great market-place. Thus far the Christians of 
Rome came to meet Paul. Acts 28. 15. 

Arabia, an extensive country of Asia, reaching from the Euphrates to Egypt, 
and from the Red Sea to the Persian Gulf. Gal. 1. 17. It is Usually divided into 
three parts— I. Arabia Deserta, lying nearly to the east of Judea, and whose 
inhabitants dwell in tents. 2. Arabia Petrcea, or the Rocky, including Mount 
Sinai. 3. Arabia Felix, or the Happy; so called from its fertility : this was 
the southern part of Arabia. 

Areopagus, [the Hill of Mars,] a place at Athens where the magistrates held 
their i.-upreme council. Acts 17. 19—32. 

Arimat.hea, a city between Lydda and Joppa, or, as others think, between 
Joppa and Jerusalem. Mat. 27.'57 ; Luke 23. 50, 51. 

Armageddon, the Hebrew name given to the place where the Popish and 
Mahomedan troops shall be destroyed under the 6th vial. Its name alludes 
to Megiddo, where Barak, with 10,000 ; slew the mighty hosts of the Canaan- 
ites, and may be interpreted, the destruction of troops; whether it shall be in 
Judea or in Italy, or perhaps rather in both, about the same time, cannot 
now be determined. Rev. 17. 13, 14. 

Asia, one of the four quarters of the world, as they are usually called ; but, 
in the New Testament, usually confined to Asia Minor, or the Proconsular 
Asia, (Acts 6. 9; 16. 6,) comprising Phrygia, Mysia, Caria, and Lydia, in 
which were planted the seven churches mentioned in the Revelation of 
St. John. 

Athens, a celebrated city of Greece, the capital of Attica, and the seat of 
learning, science, and the arts. Here Paul preached. Acts 17. Ifi — 22. 

Azolus, the same as Ashdod, a city on the borders of the Mediterranean, 
about ten miles north of Gaza. Acts 8. 40. 

B. 

Babylon, the capital of Chaldea, one of the most magnificent cities ever 
built; but now so razed that its situation is not certainly known. It is 
several times mentioned in the New Testament, as Mat. i. II, 17 ; Acts vii. 
43; I Peter v. 13. In the Revelation it is used mystically for the Roman or 
Papal church, whose destruction is there predicted. Rev. \i. 8 ; 16. 19 ; 17. 5 ; 
18. 1, 10,20. 

Berea, a city of Macedonia, in the neighbourhood of Athens. Acts 17. li. 

Bethesda, a pool in the east of Jerusalem. John 5. I — 16. 

Bethabara, a village beyond Jordan, where John baptized, and whither 
Jesus sometimes withdrew. John I. 28; 10. 39, 40. 

Bethany, a village on Mount Olivet, where Lazarus dwelt. Matt. 26. 6, 7; 
Luke 24. 50 •, John 11. 18 ; 12. 1. 

Bethlehem of Judah, the city of David and of Christ, formerly called 
Ephrath,or Ephrata. ' Micah 5. 2; Matt. 2. I, C. It is about six miles south 
of Jerusalem: but there was another Bethlehem in the tribe of Zebulon ; 
and the word Beth, which signifies a house or tejnple, is prefixed to many 
other names, as Beth-shemosh, or the city of the sun ; which answers to the 
Greek Hello polls. 

Bethphage, a small village on Mount Olivet, near to Jerusalem. Matt. 21. 1 ; 
Mark 11. 1 ; Luke 19. 29. 

Betksaida, a city of Galilee, near the sea of Tiberias— the birth place of 
Philip, and the city of A.ndrew and Peter. John I. 41. A wo denounced 
against it. Mat. 11. 21. Blind man cured. Mark 8. 22. Where Christ wrought 
many mirac-es. Luke 10. 13. *i 

Bilhynla, a province in Asia Minor. Acts 16. 7; I Peter 5. 1. i) 



GEOGRAPHICAL INDEX. 713 

C. 

Cesarea, a city in Palestine, formerly called Strato's Tower, but rebuilt by 
Herod the Great, and thus named in honour of Cesar. It became the resi- 
dence of the Roman proconsul, and the metropolis of Judea. 

Cesarea- Philippi was first called Leshem, and afterwards Dan ; (Josr. 19. 
47 ; Judges 18. 29 ;) and being afterwards rebuilt by Philip the Tetrarch, lie 
called it Cesarea in honour of Cesar, with his own name subjoined. 

Calvary, the same as Golgotha, is supposed to have been a hill, just without 
the city walls. Matt. 27. 33 ; Luke 23. 33. 

Cana, a town of Galilee, where Jesus wrought his first miracle. Jn. 2. 1— 11. 

Caroaan, in its more contracted sense, as divided by Joshua, is calculated 
to have been not above 160 miles long by 50 broad ; but in its more enlarged 
sense, it extended south to the desert of Kadesh, north to Lebanon, east to 
the Euphrates, and west to the Mediterranean. Gen. 15. 1*8 j Deut. 11. 24; 
Acts 7. u ; 13. 19. 

Capernaum, a town on the sea of Galilee, and chiefly inhabited by fisher- 
men, &c. Matt. 4. 15, 16 ; Mark 2, 1—12 ; John 4. 46 ; 6. 17. 

Cappadocia, a kingdom famous for horses and flocks. It is mentioned in 
connexion with Pontus, Galatia, and Bithynia, to which it joined. Acts 2. 
9 ; 1 Peter 1. 1. 

Cedron. See Kidron. 

Cenchrea, a seaport, belonging to the city of Corinth. Ac. 18. 13 ; Ro. 16. 1. 

Chinnereth, Lake of, the same as Gennesareth, which see. 

Cilicia, a country of Asia Minor, having Mount Taurus on the north, and 
on the south the Cilician Sea. Acts 6. 9. 

Cinnereth. See Chinnereth. 

Clauda, a small island near Crete. Acts 27. 1 . 

Colosse, a city of Phrygia, not far from Laodicea. Col. 4. 13. 

Coos, an island of the Mediterranean, near the south-west point of Asia 
Minor. Acts 21. 1. 

Corinth, a rich and noble city of Achaid Proper, where many Jews resided, 
and had a synagogue. Acts 18. 8- 

Crete, an island in the Mediterranean. Of the inhabitants, see Titus 1. 12. 

Cyprus, a large island at the bottom of the Mediterranean, about 100 miles 
south of Cilicia. 

Gyrene, a city of Lybia, in Africa. Acts 2. 10 ; 11. 21. 

D 

Dalmanutha, a city on the east side of the sea of Tiberias. Mark 8. 10. 

Dalmatia, a province of Illyrium, lying along the gulf of Venice. 2Ti. 4. 10. 

Damascus, a very ancient, and for many years a royal city, and the capital 
of Syria. It stands on the west side of the vast plain on the foot of Mount 
Lebanon, and is surrounded by hills, (as Calmet says,) in the manner of a 
royal arch. Gen. 15. 2; Acts 9. 2. 

Decapolis, ten cities and their respective districts, lying in Iturea and 
Peraea, which united for their mutual security and defence. Mark 7. 31. 

Derbe, a city of Lycaonia, in Asia Minor. See Acts 14. 6, 20. 

E. 

Egypt, an ancient kingdom of Africa, called also Mizraim, or the land of 
Ham, and famous (or rather infamous) for idolatry and oppression. 

Emmaus, a village about seven miles from Jerusalem. Luke 24. 13— 35. It 
is said that it afterwards grew into the city and colony of Nicopolis. 

Enon, a place between Salim and Jordan, about 53 miles north-east of Je- 
rusalem. John 3. 23. 

Ephesus, a city of Asia Minor, famous for its image and temple of Diana. 
Acts 19. 

Ethiopia, 1. An extensive country of Africa, anciently comprehending 
Abyssinia and Nubia. 2. The country on the east coast of the Red Sea, 
whence Moses had his wife. Numb. 12. 1 ; Acts 8. 27. 

Euphrates, the great river, which formed the eastern limit of the land of 
Israel, taking its rise in the north of Mount Taurus. Rev. 9. 14. 

F. 

Fair Havens, a bay of Crete, near Lasea. Acts 27. 8. 

G. 

Gabbatha, a place in Pilate's palace, whence he pronounced sentence. 
Jn.19. 13. 

Gadarenes. See Girgasites. 

Galatia, a province of Asia Minor, so called (as is said from the Gauls 
who settled there. Acts 16. 6. 

Galilee, the northern division of Canaan, containing the tribes of Issachar, 
Zebulon, &c. ; bounded by Lebanon on the north, and Samaria on the south. 
It was divided into Lower and Upper, the latter being mountainous, and 



J 



60* 



FJT 



714 GEOGRAPHICAL INDEX. 



being peopled by various nations, was called Galileo of the Gentiles: but 
Lower Galilee was far more populous and rich, and here our Lord so much 
resided, that he was called a Galilean, both Nazareth and Capernaum being 
in this district. Matt. 28. 7. 

Gaza, another chief city of the Philistines, the scene of Samson's chief 
exploits. Judges 16 ; A-cts 8; 26. 

Gehinnom, the valley of Hinnom, without Jerusalem, and probably in- 
cluding Kidron. It was infamous for the idolatrous rites of Moloch, parti- 
cularly the part called Tophet, where the idol stood. It was considered as a 
type of hell, and from it was formed Gehenna, which is so rendered, Matt. 
5. 22, 29, 30, &o. &c. 

Gennesareth, (called also Chinnereth,) the lake of Galilee, about 20 miles 
long and 6 broad, surrounded by pleasant towns. Luke 5. I, &c. 

Gerizim, a mountain near Shechem, on which the Samaritans built their i 
temple. John 4. 20. 

Gethsemane, a garden at the foot of Mount Olivet, in which were vineyards 
and wine-presses. Matt. 26. 36. 

Girgasites, the inhabitants of Girgesa, a town on the east of Gennesareth, 
near to Gadara. Matt. 8. 28. 

Golgotha. See Calvary. 

Gomorrah, one of the five cities destroyed by fire from heaven. Gen. 19. 2 ; 
Matt. 10. 15. 

Goshen, a city and district in Egypt, where Jacob dwelt. Gen. 45. 10 ; 16. 34. 

Greece, in Hebrew Javan, from a son of Japheth. Gen. 10. 2, 4. It is used 
in Daniel for Macedonia, as well as Greece Proper. 

Greece, Grecians, a country, and its inhabitants, in the south-east of Europe, 
and including Ionia and Asia Minor. Acts 20. 2. 

H. 

Hierapolis, a city near Colosse. Col. 4. 13. 

I. & J. 

Iconium, the chief city of Lycaonia. Acts 14. 1—6. 

Idumea, anciently called Edom, included the south of Judea, from lis© sea 
of Sodom to the Red Sea. In process of rime, the Idumeans advanced north- 
ward into Judea, nearly as far as Hebron. Under the Maccabees they were 
conquered, and forced to submit to circumcision. Mark 3. 8. 

Jericho, the first city which Joshua took after he had crossed the Jordan. 
Josh. 6. .1, &c. It was famous for the number of palm trees there growing. 
Deut. 34. 3 ; Luke 19. 1. 

Jerusalem, the capital of Judea, where Solomon's temple was situated. 
The city was built on two hills, mounts Sion and Acra,. with a deep valley 
between. The city of David, or the upper city, on Mount Sion ; the lower 
city on Mount Acra, and the temple occupied part, of a third mount, Moriah. 
The upper and lower towns were separated by a high wall through the valley, 
and the whole encircled by a strong wall. In Herod's lime, the Romans 
had a castle on the west, called Antonia, which overlooked the courts of 
the temple, and where they kept a garrison. "Jerusalem" is commonly ex- 
plained to mean " the City of Peace." The Greeks called it Hierosolyma, or 
" the Holy Salem." 

Illyricum, a province lying north and north-west of Macedonia, on the 
east coast of the Adriatic Gulf. Paul visited this country, and sent thither 
Titus. Rom. .15. 19 ; 2 Tim. 4. 10. 

Joppa, a sea-port in the Mediterranean, south of Cesarea, and not far 
from Lydda, where Peter raised Tabitha to life. Acts 9. 36—43. 

Jordan, the principal river of Judea, whose banks being covered with a 
forest of reeds and shrubs, afforded shelter to wild beasts, who were, how- 
ever, driven therefrom when the river overflowed its banks, sometimes to the 
extent of nearly a mile on each side. Jer. 49. 19 ; Matt. 3. 6. 

Italy, a country of Europe, of which Rome is the capital. Acts 18. 2 ; 27. 1. 

Iturea, a country east of Jordan, supposed to derive its name from Jetur, a 
son of Lshmael. Gen. 25. 15. It included the kingdom of Bashan. Tiberias 
gave it to Philip the Tetrarch. Luke 3. 1. 

Judea, or the land of Israel, has been divided into four parts:— l. The 
western province, along the borders of the Mediterranean, inhabited by the 
Philistines 2. The mountainous district, called the Hill Country. Josh. 21. 
11 ; Luke I. 39. 3. The wilderness of Judea, along the shore of the Dead 
Sea. 4. Tne valley west of Jerusalem. In our Lord's time, Judea extended 
from the Mediterranean west, to the Dead Sea east; bounded on the north 
by Samaria, and on the south by Edom, or the Desert. 

K. 

Kidron, (Kedron, or Cedron,) the name of a valley, and of a stream flowing 
through it, between Jerusalem vmd the mount of Olives. 2 Sam. 15.23; 
2 Kings 23. 4; John 18. 1. 



r- rr — - — ■■ ' ' — . =: 

GEOGRAPHICAL INDEX. 715 



L 

Laodicea, a city of Asia Minor. Rev. 3. 14—22. 

Lybia, a part of Africa, west of Egypt, bounded by the Mediterranean on 
the north, and by the Sandy Desert south. The Lybians, or Lubims, were 
celebrate^ fur their horses and chariots. 2 Chron. 16. 8 ; Acts 2. 10. 

Lvcaonia, a province of Asia Minor ; its chief cities, Iconium, Lystra, and 
Derbe. Acts. 14. 1, 6. 

Lycia, a province of Asia Minor, forming part of Cappadocia. Acts 14. 6. 

Lydda, a city of Judah, about a day's journey west from Jerusalem on the 
road to Joppa. Acts 9. 33. 

J.ydia, a province of Asia Minor. Ezek. 30. 5. 

Llsrra, a city of Lycaonia, rendered memorable by a miracle there wrought 
by Paul and Barnabas. Acts 14. 8—18. 

M. 

Macedonia, a kingdom of Greece, anciently called Emathia; rendered fa- 
mous by Alexander the Great, who derived it from his father, Philip, King of 
Macedon. It was bounded on the north by Thrace, south by Thessaly, east 
by the JEgean, and west by the Ionian and Adriatic seas. Thessalonica, in 
Paul's time, was the metropolis, whither he was invited by a vision. Acts 
16. 9. 

Masdala. a town of Galilee, from which it is supposed that Mary Magda- 
lene derived her surname. Matt. 15. 39. 

Mediterranean, the great sea west of Palestine and Syria. 

Melita, now Malta, the island on which Paul was shipwrecked. Acts 28. 
l — 10. It is now in possession of the English, and a Missionary station for 
the Levant. 

Mesopotamia, a country of Asia, between the Tigris and Euphrates, as its 
name implies; and sometimes called Padan-aram, where Jacob dwelt with 
Laban. Gen. 28. 5 ; Acts 2. 9 ; 7. 2. > 

Midian, a country on the eastern shore of the Red Sea, to which Moses 
fled, and where he lived with Jethro, his father-in-law, till he was sent back 
to deliver Israel. Exodus 2. 15, &c. 

Miletus, a sea-port of Caria, in Asia Minor, whence St. Paul sent for the 
elders of the church of Ephesus to meet him. Acts 20. 18,35. But Paul 
mentions another Miletus, in Crete. 2 Tim. 4. 10. 

MUylene, a celebrated city of the island of Lesbos, visited by St. Paul. Acts 
! 20. 14. 

Myra, a city of Lycia. Acts 27. 5. 

Mysia, aprovince of Asia Minor, bounded north by Bithynia, south by the 
river Haemus, on the east by Phrygia, and on the west by Troas. It was 
visited by Paul. Acts 10. 7, 8. 

N. 

Nain, a city at the foot of Mount Hermon, (about six miles from Tabor,) 
where our Lord restored to life the widow's son. Luke 7. 11.* 

Nazareth, a town of Galilee, where our Lord was brought up and long re- 
sided. Matt. 2. 23 ; Luke 4. 16. It was about six miles west from Tabor. 

Neapolis, a city of Thrace. Acts 16. 11. Also a new name given to She- 
chem when rebuilt. See Shechem. 

Nicopolis, a city of Thrace, where Paul directed Titus to meet him. Tit. 3. 12. 

O. 

Olivet, or the Mount of Olives, so called from its numerous olive trees, 
was about one mile from Jerusalem ; and from hence our Lord ascended in- 
to heaven. Acts 1. 12. ^ 

P. 

Padan-aram. See Mesopotamia. 

|| Pamphylia, a province of Asia Minor, including part of Mount Taurus, 
Perga, and Attalia. Acts 2. 10 ; 13. 13. 
Paphos, the metropolis of Cyprus, where resided the Roman Proconsul. 
Acts 13. 6. 
Parthia, a part of Persia, between the Indus and the Tigris. Acts 2. 9. 
Patara, a sea-port of Lycia. Acts 21. 1. 

Patmos, an islaud of the Mediterranean Sea, to which St. John was ba- 
nished. Rev 1. 9. 
Perga, a city of Pamphylia, whither Paul sailed from Paphos. Acts 13. 13. 
Pergamos, a famous city, in which was planted one of the seven Asiatic 
churches. Rev. 2. 12. 

Philadelphia, a city of Lydia, in Asia Minor, and the seat of another of the 
seven Asiatic churches. Rev. 3. 7 — 13. 
Philippij a city of Macedonia, so called from Philip, King of Macedon. 
i Here the jailer and his household were converted. Acts 16. 25—34. 

Phcemce, a haven, lying to the south-west of Crete. Acts 27. 12. 
i 1 — - . ■ - -- 



f 



716 GEOGRAPHICAL INDEX. 



Ph&nicia, a part of Asia, having Syria north and east, Jndea on the south, 
and the Mediterranean Sea west. Tyre and Sidon were its chief cities. 
Acts 11. 19. 

Phrygia, a district of Asia Minor, divided into two parts. The former in- 
cluded Laodicea and Hierapolis ; but the latter is supposed to be intended. 
Acts 14. 24. 

Pisidia, a province in Asia Minor, whereof the chief city is Antioch. 
Acts 13. 14. 

Pontics, an extensive province of Asia Minor, the native country of Aquila. 
Acts 18. 2. 

Ptolemais, anciently called Accho, was a maritime city of Judoa, near 
Mount Carmel, and received its name from one of the Ptolemies. Acts 21. 27. 

Puteoli, a city of Italy, eight miles from Naples. Acts 28. 13. 

R. 

Rhegium, a city of Italy, in the kingdom of Naples. Acts 28. 13. 

Rhodes, an island in the Mediterranean, ranking next in importance to Cy- 
prus and Lesbos ; but chiefly remarkable for a brazen statue, 70 cubits high, 
across its harbour, admitting vessels to sail between its legs. Paul called 
there. Acts 21. 1. 

Rome, a well known city of Italy, boasting herself the mistress of the 
world, and typified by Babylon, Bev. 18. 

S. 

Salamis, a chief city of Cyprus. Acts 13. 4—6. 

Salem, the city of Melchisedec, generally believea to be Jskus, or the 
ancient Jerusalem. John 3. 23. 

Salmons, a sea-port city in the island of Crete. Acts 27. 7. 

Samaria, a city and country of Israel, built by Omri ; (l Kinars 16. 24 ;) be- 
sieged by Benhadad, King of Syria; (2 Kings 6. 24—33; 7."l— 20?) after- 
wards taken by Slialmanezer, who carried av/ay the ten tribes of Israel, and 
replaced them by a mixed people. 2 Kings 17. 1—6. The Maccabees after- 
wards drove out these nations, and destroyed the city ; but Herod rebuilt it, 
and called it Sebastos, in Greek, (or Augustus, in Latin,) in honour of the 
Emperor. Acts 8. 1. 

Samos, an island in the Mediterranean, nine miles from the coast of Asia 
Minor. Acts 20. 15. 

Samothracia, an island on the coast of Thracia. Acts 16. 11. 

Sardis, the royal city of Lydia, in Asia Minor, and the seat of another of 
the Apocalyptic churches. Rev. 3. 1—6. 

Sarepta. See Zarephath. 

Seleucia, a city and district of Syria, near the river Orontes. Acts 13. 3, 4. 

Shechem, (or Sichem,) a city of high antiquity, where Abraham sojourned, 
and where Jacob's sons slew Hamor. Gen. 12. 6 ; 34. 1, &c. It was built at 
the foot of Mount Gerizim, but destroyed by the Maccabees ; and when re- 
built by Herod, was called Neapolis, (or the New City,) now corrupted to 
Naplosa. John 4. 5. 

Sidon, (or Zidon,) a very ancient city of Phoenicia, of which Tyre is called 
the daughter. Isa. 23. 12. It still subsists under the name of Seyde, a sea- 
port town on the Mediterranean. Matt. 11. 21 ; Acts 27.' 3. 

Siloam, Pool of, where our Lord sent the blind man he cured to wash his 
eyes. John 9. 7. This was doubtless connected with the fountain of Shi- 
loah, or Siloam, which had its origin just under the walls of Jerusalem. 

Sion. See Zion. 

Smyrna, a city of Asia Minor, still existing ; and one of the seven churches 
mentioned by St. John. Rev. 2. 8—12. 

Sodom, the chief of the five cities awfully destroyed by fire from heaven. 
Gen. 19. 1—30; Matt. 10. 13. 

Spain, a well known country :n Europe. Rom. 15. 24, 28. 

Sychar. See Shechem. John 4. 5. 

Syracuse, an ancient city on the east coast of Sicily. Acts 28. 11, 1 . 

Syria, in Hebrew called Aram, from the son of Shem. Gen. 1C. 22. It lay 
cast and north-east of the Holy Land ; having Phoenicia and the Mediter- 
ranean west, and the Euphrates east. The part which lay between Le- 
banon and Anti-Lebanon, was called Cmlo-Syria ; and that which joined 
Phoenicia, Syro-Phoenicia. Mark 7 26. Syria of Damascus— of Zobath, &c. 
means those parts of Syria of which Damascus, or Zobah, was the capital. 

T. 

Tabor, a high mountain in Galilee, and generally believed to be that on 
which our Lord was transfigured. Matt. 17. 1—8. Tabor is described by 
travellers, as a mile in height, and a mile and a half in diameter. It stands 

y»n the midst of a great plain, in the form of a truncated cone, on the top of 
yhich are the remains of a castle, and a Christian church, still visited by 
'ilgrims. 



GEOGRAPHICAL INDEX. 



717 



CHRONOLOGICAL INDEX 



TO THB 



NEW TESTAMENT. 



ACCORDING TO THE COMPUTATION OP ARCHBISHOP USHER. 



From the birth of Jesus Christ to the completion of the Canon of the New 

Testament. 



AM. BC. 

10C1 s 



4002 



4004 1 



Herod in vain attempts to murder the infant Saviour, 

but massacres all the male infants at. Bethlehem 
He puts his son Antipater to death, and five days 

after, dies most miserably 
Archelaus succeeds his father in Judea, Idumsea, and 

Samaria; Herod Antipas, in Galilee and Per&a ; 

and Philip, in Auronitis, Trachonitis, Paneas, and 

Batanea 
Joseph and Mary return with Jesus from Egypt, and 

settle at Nazareth in Galilee 
The Christian sera begins, four years after the real 

time of Christ's birth 



Mat. 2. 13.. 18. 

19. 
Jos. Ant. xvii. 8. 

Mat. 2. 22. 
Lu. 3. 1. Jos. 
Ant. xvii. 13. 

Mat. 2. 19.. 23. 



Tarskish, distinguishes two places of great note : 1. Tarshish of Cilicia, 
where the son of Javan settled; (Gen. 10. 4 ;) and where St. Paul was born. 
Acts 21. 39. 2. Tarshish on the coast of Spain, (now called Tartcssus,) 
whither, as Michadis thinks, Solomon traded ; (l Kings 10. 22 ;) and Jonah 
probably meant to flee. Jonah 1. 3. But others think that Solomon traded 
to India ; and Mr. Bruce earnestly contends that it was to Africa. 

Thessalonica, the chief city of Macedonia ; which see. Acts 17. V— 5. 

Three Taverns, a town in Italy, so called, perhaps, from its containing 
three houses of entertainment for travellers. Hither the Christians of Korae 
came to meet Paul. Acts 28. 15. 

Thyatira, an ancient city of Lydia, between Sardis and Pergamos. reve- 
lation 2. 18. 

Tiberias, a city of Galilee, which gave its name to the lake, on the west- 
ern shore of which it stood. The city was rebuilt by Herod Agrippa, and j' 
named after the Emperor Tiberias. After the destruction of Jerusalem, it 
became the chief city of Judea. John 6. 23. 

Trachonitis, a rough and mountainous country, east of Iturea, and belong- 
ing to the Tetrarchy of Herod Antipas. Luke 3. I. 

Troas, a province and city of Lesser Asia. Acts 16. 8, &c. ; 2 Cor. 2. 12. 
Sometimes the name is used to include the whole country of the Trojans ; 
and many learned men have supposed the city of Troas to have been the 
ancient Troy, particularly Strabo. 

Trogyllium, a promontory near the foot of Mount My'cale, and about five 
miles from Samos. Acts 20. 15. 

Tyre, a celebrated city of Phoenicia. Its Hebrew name, Tsor, signifies a 
rock, fits true designation ;) but it became a place of great trade and opu- 
lence, and consequently of great luxury and vice. Isa. 23. 1, &c. ; Heb. 9. 11, 
12, 23, 24. 

Z. 

Zarephath, (or Sarcpia,) a town between Tyre and Sidon, where Elijah 
lodged with a poor w r :dow, whom he miraculously sustained during a severe 
famine. 1 Kings 17. 3, &c. ; Luke 4. 26. 

Zion, a mountain fortified by the Jebusites ; but on which David, having 
taken it, built his palace, and called it " the city of David." 



718 



CHRONOLOGICAL INDEX. 



AM. AD. 

4012 8 



4014 10 

4016 12 

4017 13 

4018 14 

4019 15 

4027 23 

4028 24 

4029 25 

4030 26 



ll 



4032 28 

4033 29 



4034 30 

4035 31 

4036 32 

4037 33 

4040 36 

4041 37 

4042 38 
4045 41 

4016 42 

4047 43 

4048 44 

4049 45 

4050 46 
4052 48 

4057 53 

4058 54 
4066 62 

4069 65 



4072 68 

4073 69 



4074 70 



4083 79 

4085 81 

4099 95 

4100 96 



4102 98 
4104 IDG 



Archelaus deposed, Judea reduced t.o a province, and 

Coponius appointed procurator 
About this lime arose Judas of Galilee 
Jesus, 12 years of age, disputes with the doctors 
Marcus Ambivius is made procurator of Judea 
Tiberius is admitted to a share of the government 

with Augustus 
Annius Rufus succeeds Marcus Ambivius 
Augustus dies, and is succeeded by Tiberius 
Valerius Gratus appointed procurator of Judea 
He makes Ismael high priest, instead of Annas 
He removes Ismael, and substitutes Eleazar 
He displaces Eleazar, and appoints Simon 
Caiaphas made high priest, instead of Simon 
Pontius Pilate appointed governor of Judea, instead 

of Gratus 
John the Baptist begins his ministry ; and soon 
after baptizes our Lord, being then about thirty 
years of age, who also enters upon his public mi- 
nistry 
John the Baptist is beheaded by Herod Antipas 
Our Lord is crucified under Pontius Pilate 
Descent of the Holy Ghost, and Peter's sermon 
Peter and John imprisoned 
Ananias and Sapphira struck dead, &c. 
Stephen stoned, and the church persecuted 
Philip baptizes the Ethiopian eunuch 
The conversion of Saul, afterwards called Paul 
He escapes from the Jews at Damascus 
Tiberius dies, and is succeeded by Caligula 
Peter cures Eneas, and restores Tabitha to life 
Caligula makes Agrippa tetrarch of Galilee 
Caligula dies, and is succeeded by Claudius 
Cornelius the centurion is converted 
Claudius makes Herod Agrippa king of Judea 
The disciples first called Christians at Antioch 
Herod puts James the brother of John to death ; and 

soon after is eaten up of worms 
Cuspius Fadus appointed governor of Judea 
A dreadful famine in Judea, foretold by Agabus 
Tiberius Alexander appointed governor of Judeo 
He is superseded by Ventidius Cumanus 
Felix appointed governor, instead of Cumanus 
Claudius is poisoned, and is succeeded by Nero 
Festus succeeds Felix as governor of Judea 
St. Paul is sent to Rome in bonds 
St. Paul and St. Peter put to death at Rome 
Vespasian, sent by Nero, makes war against the 

Jews 
Nero kills himself,* and is succeeded by Galba 
Galba is murdered and succeeded by Otho, who 
kills himself and is succeeded by Vitellius ; and, 
Vitellius being cut otf, is succeeded by Vespa- 
sian 
Jerusalem is taken by Titus, son of Vespasian ; and 
the city and temple destroyed; 1,100,000 persons 
having perished in the siege 
Vespasian dies, and is succeeded by Titus 
Titus dies, and is succeeded by Domitian 
St. John banished to Patmos 
Domitian is slain, and is succeeded by Nerva 
St. John is liberated from exile, and writes his Re- 
velation and Gospel 
Nerva dies, and is succeeded by Trajan 
St. John dies about this time 



RD19 .'* 

THE 1SND. 



Jos. Ant. 1. xvii. 
c. 15.1. xviii. c.l 
Ac. 5. 37. 
Lu. 2. 46. 
Jos. Ant.xviii.3. 
Pater, l.ii.c.121. 
Suet.inTib.c.21. 

Idem, c. 24. 
Jos. Ant.xviii.3. 
Ibid. 
Ibid. 
Ibid. 
Ibid. 
Ibid. • 

John 18. 13 
Mat. iii. 
Mar. i. 
Luke iii. 
John I. 7, &c. 
Mat. 14. 3.. 15. 

xxvii. 
Acts ii. 
iii. iv. 
v. 

vi. vii. 
viii. 

9. i .22. 
23..31. 

Sueton.inCalir. 
Acts 9. 32.. 4 3. 

Sueton.inClau. 
Acts x. 

11. 26. 

xii. Jos. Ant. 

1. xix. c. 8. 

Idem, 1. xx. c. % 



Sueton.inNero. 
Acts 24. 27. 
xxvii. 



Plut.&Sue.inG. 
Tacit. Hist. 

1. ii. c. 50, &c. 

Plut. & Suet. 

in Vit. 
Josephus, 

Eel. J. vii. 

c. 10, &c. 
Suet, in Ti . 
Idem, in Dom. 
Re. 1. 9. 
Diod. 1. lxix. 



Plin. Paneg. 



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